On divine names

CHAPTERV

Concerning"Existence"andalsoconcerning"Exemplars."

I.NowmustweproceedtotheNameof"Being"whichistrulyapplied

bytheDivineSciencetoHimthattrulyIs.Butthismuchwemustsay,

thatitisnotthepurposeofourdiscoursetorevealthe

Super-EssentialBeinginitsSuper-EssentialNature[364](forthisis

unutterable,norcanweknowIt,orinanywiseexpressIt,andItis

beyondeventheUnity[365]),butonlytocelebratetheEmanationof

theAbsoluteDivineEssenceintotheuniverseofthings.FortheName

of"Good"revealingalltheemanationsoftheuniversalCause,extends

bothtothethingswhichare,andtothethingswhicharenot,andis

beyondbothcategories.[366]Andthetitleof"Existent"extendsto

allexistentthingsandisbeyondthem.Andthetitle"Life"extends

toalllivingthingsandisbeyondthem.Andthetitleof"Wisdom"

extendstothewholerealmofIntuition,Reason,andSense-Perception,

andisbeyondthema11.[367]

2.TheseNameswhichrevealtheProvidenceofGodourDiscoursewould

nowconsider.ForwemakenopromisetoexpresstheAbsolute

Super-EssentialGoodnessandBeingandLifeandWisdomoftheAbsolute

Super-EssentialGodheadwhich(assaiththeure)hathIts

foundationinasecretplace[368]beyondallGoodness,Godhead,

Being,Wisdom,andLife;butweareconsideringthebenignant

ProvidencewhichisrevealedtousandarecelebratingItas

TranscendentGoodnessandCauseofallgoodthings,andasExistentas

LifeandasWisdom,andasproductiveCauseof.ExistenceandofLife

andtheGiverofWisdom,inthosecreatureswhichpartakeof

Existence,Life,Intelligence,andPerception.Wedonotregardthe

Goodasonething,theExistentasanother,andLifeorWisdomas

another;nordoweholdthattherearemanycausesanddifferent

Godheadsproducingdifferenteffectsandsubordinateonetoanother;

butweholdthatoneGodistheuniversalSourceoftheemanations,

[369]andthePossessorofalltheDivineNameswedeclare;andthat

thefirstNameexpressestheperfectProvidenceoftheoneGod,and

theothernamesexpresscertainmoregeneralormoreparticularmodes

ofHisProvidence.[370]

3.Now,someonemaysay:"Howisit,sinceExistencetranscendsLife,

andLifetranscendsWisdom,thatlivingthingsarehigherthanthings

whichmerelyexist,andsentientthingsthanthosewhichmerelylive,

andreasoningthingsthanthosewhichmerelyfeel,andintelligences

thanthosewhichhaveonlyreason?[371]Whydothecreaturesrisein

thisordertothePresenceofGodandtoacloserrelationshipwith

Him?YouwouldhaveexpectedthosewhichparticipateinGod-sgreater

giftstobethehigher,andtosurpasstherest."Nowifintelligent

beingsweredefinedashavingnoExistenceorLife,theargumentwould

besound;butsincethedivineIntelligencesdoexistinamanner

surpassingotherexistences,andliveinamannersurpassingother

livingthings,andunderstandandknowinamannerbeyondperception

andreason,andinamannerbeyondallexistentthingsparticipatein

theBeautifulandGood,theyhaveanearerplacetotheGoodinthat

theyespeciallyparticipatetherein,andhavefromItreceivedboth

moreandgreatergifts,evenascreaturespossessedofReasonare

exalted,bythesuperiorityofReason,abovethosewhichhavebut

Perception,andtheseareexaltedthroughhavingPerceptionandothers

throughhavingLife.Andthetruth,Ithink,isthatthemoreanything

participatesintheOneinfinitely-bountifulGodthemoreisit

broughtneartoHimandmadedivinerthantherest.[372]

4.Havingnowdealtwiththismatter,letusconsidertheGoodasthat

whichreallyIsandgivestheirbeingtoallthingsthatexist.The

ExistentGodis,bythenatureofHispower,super-essentiallyabove

allexistence;HeisthesubstantialCauseandCreatorofBeing,

Existence,SubstanceandNature,theBeginningandtheMeasuring

Principleofages;theRealityunderlyingtimeandtheEternity

underlyingexistences;thetimeinwhichcreatedthingspass,[373]

theExistenceofthosethathaveanykindofexistence,the

Life-Processofthosewhichinanywaypassthroughthatprocess.From

HimthatIscomeEternity,Essence,Being,Time,Life-Process;and

thatwhichpassesthroughsuchProcess,thethingswhichinherein

existentthings[374]andthosewhichunderanypowerwhateverpossess

anindependentsubsistence.ForGodisnotExistentinanyordinary

sense,butinasimpleandundefinablemannerembracingand

anticipatingallexistenceinHimself.HenceHeiscalled"Kingofthe

Ages,"becauseinHimandaroundHimallBeingisandsubsists,andHe

neitherwas,norwillbe,norhathenteredthelife-process,noris

doingso,noreverwill,orratherHedothnotevenexist,butisthe

Essenceofexistenceinthingsthatexist;andnotonlythethings

thatexistbutalsotheirveryexistencecomesfromHimthatIsbefore

theages.ForHeHimselfistheEternityoftheagesandsubsists

beforetheages.

5.Letus,then,repeatthatallthingsandallagesderivetheir

existencefromthePre-Existent.AllEternityandTimearefromHim,

andHewhoisPre-ExistentistheBeginningandtheCauseofall

EternityandTimeandofanythingthathathanykindofbeing.All

thingsparticipateinHim,nordothHedepartfromanythingthat

exists;Heisbeforeallthings,andallthingshavetheirmaintenance

inHim;and,inshort,ifanythingexistsunderanyformwhatever,

`tisinthePre-Existentthatitexistsandisperceivedandpreserves

itsbeing.Antecedent[375]toallItsotherparticipatedgiftsis

thatofBeing.VeryBeingisaboveVeryLife,VeryWisdom,VeryDivine

SimilarityandalltheotheruniversalQualities,whereinall

creaturesthatparticipatemustparticipatefirstofallinBeing

Itself;orrather,allthosemereUniversalswhereinthecreatures

participatedothemselvesparticipateinveryBeingItself.Andthere

isnoexistentthingwhoseessenceandeternalnatureisnotvery

Being.[376]HenceGodreceivesHisNamefromthemostprimaryofHis

giftswhen,asismeet,Heiscalledinaspecialmanneraboveall

things,"HewhichIs."For,possessinginatranscendentmanner

Pre-ExistenceandPre-Eminence,HecausedbeforehandallExistence(I

meanVeryBeing)andinthatVeryBeingcausedalltheparticular

modesofexistence.Foralltheprinciplesofexistentthingsderive

fromtheirparticipationinBeingthefactthattheyareexistentand

thattheyareprinciplesandthattheformerqualityprecedesthe

latter.AndifitliketheetosaythatVeryLifeistheUniversal

Principleoflivingthingsassuch,andVerySimilarityofsimilar

thingsassuch,andVeryUnityofunifiedthingsassuch,andVery

Orderoforderlythingsassuch,andifitliketheetogivethename

ofUniversalstothePrinciplesofallotherthingswhich(by

participatinginthisqualityorinthatorinbothorinmany)are

this,that,bothormanythouwiltfindthatthefirstQualityin

whichtheyparticipateisExistence,andthattheirexistenceisthe

basis,(1)oftheirpermanence,and(2)oftheirbeingtheprinciples

ofthisorthat;andalsothatonlythroughtheirparticipationin

Existencedotheyexistandenablethingstoparticipateinthem.And

iftheseUniversalsexistbyparticipatinginExistence,farmoreis

thistrueofthethingswhichparticipateinthem.

6.ThusthefirstgiftwhichtheAbsoluteandTranscendentGoodness

bestowsisthatofmereExistence,andsoItderivesitsfirsttitle

fromthechiefestoftheparticipationsinItsBeing.FromItandin

ItareveryBeingandthePrinciplesoftheworld,andtheworldwhich

springsfromthemandallthingsthatinanywaycontinuein

existence.ThisattributebelongstoItinanincomprehensibleand

concentratedoneness.Forallnumberpre-existsindivisiblyinthe

numberOne,andthisnumbercontainsallthingsinitselfunderthe

formofunity.AllnumberexistsasunityinnumberOne,andonlywhen

itgoesforthfromthisnumberisitdifferencedandmultiplied.[377]

Alltheradiiofacircleareconcentratedintoasingleunityinthe

centre,andthispointcontainsallthestraightlinesbrought

togetherwithinitselfandunifiedtooneanother,andtotheone

starting-pointfromwhichtheybegan.Evensoaretheyaperfectunity

inthecentreitself,and,departingalittletherefromtheyare

differencedalittle,anddepartingfurtheraredifferencedfurther,

and,infact,thenearertheyaretothecentre,somuchthemoreare

theyunitedtoitandtooneanother,andthemoretheyareseparated

fromitthemoretheyareseparatedfromoneanother.[378]

7.Moreover,intheUniversalNatureoftheworldalltheindividual

LawsofNatureareunitedinoneUnitywithoutconfusion;andinthe

soultheindividualfacultieswhichgoverndifferentpartsofthebody

areunitedinone.Andhenceitisnotstrangethat,whenwemount

fromobscureimagestotheUniversalCause,weshouldwith

supernaturaleyesbeholdallthings(eventhosethingswhichare

mutuallycontrary)existingasasingleUnityintheUniversalCause.

ForItisthebeginningofallthings,whencearederivedVeryBeing,

andallthingsthathaveanybeing,allBeginningandEnd,allLife,

Immortality,Wisdom,Order,Harmony,Power,Preservation,Grounding,

Distribution,Intelligence,Reason,Perception,Quality,Rest,Motion,

Unity,Fusion,Attraction,Cohesion,Differentiation,Definition,and

allotherAttributeswhich,bytheirmereexistence,qualifyall

existentthings.

8.AndfromthesameUniversalCausecomethosegodlikeandangelical

Beings,whichpossessIntelligenceandareapprehendedby

Intelligence;andfromItcomeoursoulsandthenaturallawsofthe

wholeuniverse,andallthequalitieswhichwespeakofasexistingin

otherobjectsorasexistingmerelyinourthoughts.Yea,fromItcome

theall-holyandmostreverentPowers,whichpossessarealexistence

[379]andaregrounded,asitwere,inthefore-courtofthe

Super-EssentialTrinity,possessingfromItandinIttheirexistence

andthegodlikenaturethereof;and,afterthem,thosewhichare

inferiortothem,possessingtheirinferiorexistencefromthesame

Source;andthelowest,possessingfromIttheirlowestexistence(i.

e.lowestcomparedwiththeotherangels,thoughcomparedwithusit

isaboveourworld).Andhumansoulsandallothercreaturespossess

bythesametenuretheirexistence,andtheirblessedness,andexist

andareblessedonlybecausetheypossesstheirexistenceandtheir

blessednessfromthePre-existent,andexistandareblessedinHim,

andbeginfromHimandaremaintainedinHimandattaininHimtheir

FinalGoal.AndthehighestmeasureofexistenceHebestowsuponthe

moreexaltedBeings,whichtheurecallseternal;[380]butalso

themereexistenceoftheworldasawholeisperpetual;anditsvery

existencecomesfromthePre-existent.HeisnotanAttributeof

Being,butBeingisanAttributeofHim;HeisnotcontainedinBeing,

butBeingiscontainedinHim;HedothnotpossessBeing,butBeing

possessesHim;HeistheEternity,theBeginning,andtheMeasureof

Existence,beinganteriortoEssenceandessentialExistenceand

Eternity,becauseHeistheCreativeBeginning,Middle,andEndofall

things.AndhencethetrulyPre-existentreceivesfromtheHoly

uremanifoldattributionsdrawnfromeverykindofexistence;

andstatesofbeingandprocesses(whetherpast,present,orfuture)

areproperlyattributedtoHim;foralltheseattributions,iftheir

divinemeaningbeperceived,signifythatHehathaSuper-Essential

Existencefulfillingallourcategories,andistheCauseproducing

everymodeofexistence.ForHeisnotThiswithoutbeingThat;nor

dothHepossessthismodeofbeingwithoutthat.OnthecontraryHeis

allthingsasbeingtheCauseofthemall,andasholdingtogetherand

anticipatinginHimselfallthebeginningsandallthefulfilmentsof

allthings;andHeisabovethemallinthatHe,anteriortotheir

existence,super-essentiallytranscendsthemall.Henceallattributes

maybeaffirmedatonceofHim,andyetHeisNoThing.[381]He

possessesallshapeandform,andyetisformlessandshapeless,

containingbeforehandincomprehensiblyandtranscendentlythe

beginning,middle,andendofallthins,andsheddinguponthemapure

radianceofthatoneandundifferencedcausalitywhencealltheir

fairnesscomes.[382]Forifoursun,whilestillremainingone

luminaryandsheddingoneunbrokenlight,actsontheessencesand

qualitiesofthethingswhichweperceive,manyandvariousthough

theybe,renewing,nourishing,guarding,andperfectingthem;

differencingthem,unifyingthem,warmingthemandmakingthem

fruitful,causingthemtogrow,tochange,totakerootandtoburst

forth;quickeningthemandgivingthemlife,sothateachone

possessesinitsownwayashareinthesamesinglesun——ifthesingle

suncontainsbeforehandinitselfundertheformofanunitythe

causesofallthethingsthatparticipateinit;muchmoredoththis

truthholdgoodwiththeCausewhichproducedthesunandallthings;

andalltheExemplars[383]ofexistentthingsmustpre-existinIt

undertheformofoneSuper-EssentialUnity.[384]ForItproduces

EssencesonlybyanoutgoingfromEssence.Andwegivethenameof

"Exemplars"tothoselaceswhich,preexistentinGod[385]asan

Unity,producetheessencesofthings:lawswhicharecalledinDivine

Science"reordinations"orDivineandbeneficentVolitions,laws

whichordainthingsandcreatethem,lawswherebytheSuper-Essential

preordainedandbroughtintobeingthewholeuniverse.

9.AndwhereasthephilosopherClement[386]maintainsthatthetitle

"Exemplar"may,inasense,beappliedtothemoreimportanttypesin

thevisibleworld,heemploysnotthetermsofhisdiscourseintheir

proper,perfectandsimplemeaning.[387]Butevenifwegrantthe

truthofhiscontention,wemustremembertheurewhichsaith:

"Ididnotshowthesethingsuntotheethatthoumightestfollowafter

them,"butthatthroughsuchknowledgeoftheseasissuitedtoour

facultieswemaybeledup(sofarasispossible)totheUniversal

Cause.WemustthenattributeuntoItallthingsinone

All-TranscendentUnity,inasmuchas,startingfromBeing,andsetting

inmotionthecreativeEmanationandGoodness,andpenetratingall

things,andfillingallthingswithBeingfromItself,andrejoicing

inallthings,ItanticipatesallthingsinItself,inoneexceeding

simplicityrejectingallreduplication;andItembracesallthings

alikeintheTranscendentUnityofItsinfinitude,andisindivisibly

sharedbyall(evenasasound,whileremainingoneandthesame,is

sharedasonebyseveralpairsofears).

10.ThusthePre-existentistheBeginningandtheEndofallthings:

theBeginningastheirCause,theEndastheirFinalPurpose.He

boundsallthings.andyetistheirboundlessInfinitude,inamanner

thattranscendsalltheoppositionbetweentheFiniteandthe

Infinite.[388]For,ashathbeenoftensaid,Hecontainsbeforehand

anddidcreateallthingsinOneAct,beingpresentuntoalland

everywhere,bothintheparticularindividualandintheUniversal

Whole,andgoingoutuntoallthingswhileyetremaininginHimself.

Heisbothatrestandinmotion,[389]andyetisinneitherstate,

norhathHebeginning,middle,orend;Heneitherinheresinany

individualthing,norisHeanyindividualthing.[390]Wecannot

applytoHimanyattributeofeternalthingsnoroftemporalthings.

HetranscendsbothTimeandEternity,andallthingsthatarein

eitherofthem;inasmuchasVeryEternity[391]andtheworldwithits

standardofmeasurementandthethingswhicharemeasuredbythose

standardshavetheirbeingthroughHimandfromHim.Butconcerning

thesemattersletthatsufficewhichhathbeenspokenmoreproperly

elsewhere.

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[364]TheultimateGodheadisreachedonlybytheNegativePath,and

knownonlybyUnknowing.TheAffirmativePathofphilosophical

knowledgeleadsonlytothedifferentiatedmanifestationsofthe

Godhead:e.g.theTrinity,inItscreativeandredemptiveactivities,

isknownbytheAffirmativeMethod,butbehindtheseactivitiesand

thefacultyforthemliesanultimateMysterywherethePersons

transcendThemselvesandarefused(thoughnotconfused).

[365]InspiritualCommunion,themind,beingjoinedwithGod,

distinguishesitselffromHimasSelffromNot-Self,Subjectfrom

Object.AndthislawwasfulfilledevenintheHumanSoulofChrist,

WhodistinguishedHimselffromHisFather.ThePersonsoftheTrinity,

thoughtheyliedeeperthanthistemporalworld(being,inTheir

eternalemanativeDesire,theGroundofitsexistence),were

manifestedthroughtheIncarnation.HencethedistinctionofFather,

Son,andSpirit,revealedintheHumanSoulofChrist,exists

eternallyintheTrinity.AndthosewhoreachtheUnitiveState,since

theyreachitonlythroughtheSpiritofChristandareonespirit

withHim,mustinalesserdegreerevealthePersonalDifferentiations

oftheTrinityintheirlives.Butbecausetheeternal

DifferentiationsoftheTrinitytranscendThemselvesin-the

Super-Essence,thereforeTheirmanifestationsintheUnitiveState

leadfinallytoapointbeyondUnionwherealldistinctionsare

transcended.AtthatpointthedistinctionbetweenSelfandNot-Self,

SubjectandObject,vanishesintheunknowableMysteryoftheDivine

Darkness.TheSelfhasdisappearedandbeen,inasense,merged.But

inanothersensetheSelfremains.Thisistheparadoxof

Personality——thatitseeks(andattains)annihilationinthe

Supra-personalplane,andyetontherelativeplaneretainsitsown

particularbeing.ThisistheparadoxofLove.SeeIntr.,p.28f.,

andp.8.

[366]i.e.Extendsbothtogoodthingsandtobadthingsandis

beyondtheoppositionbetweengoodandbad.TheGoodextendstobad

thingsbecauseevilisameredistortionofgood,andnoevilthing

couldexistbutforanelementofgoodholdingittogether:its

existence,quaexistence,isgood.Seech.iv.TheGoodisbeyondthe

oppositionbetweengoodandevilbecauseontheultimateplanenothing

existsoutsideIt.Itisbeyondrelationships.Hencealsobeyond

Existence,Life,andWisdom,sincethese(asweknowthem)imply

relationships.

[367]Sense-perceptionisadirectapprehensionofthatwhichwe

actuallytouch,see,hear,taste,orsmell;ReasonorInferenceisan

indirectapprehensionofthatwhichwedonotactuallytouch,see,

etc.Intuitionisadirectapprehensionofthatwhich(byitsvery

nature)wedonottouch,see,etc.Senseperception,Reason,and

IntuitionarerefractionsfromtheperfectLightofDivineWisdom;but

theDivineWisdomisbeyondthembecauseGodapprehendsallthings,

notasexistentoutsideHimself,butasexistentinHimself,underthe

formofasingleUnitywhichisidenticalwithHisownBeing.The

GodheadisaSingleDesirewhereinaltthesoulseternallyexistas

fusedandinseparableelements.

[368]SeePs.xvii.22.

[369]i.e.IstheSourceofGoodness,existence,life,wisdom,etc.

[370]Thetitle"Good"appliestoallGod-sprovidentialactivity,for

everythingthatHemakesisgood.Andevenevilisgooddepraved;and

existsasgoodintheGood(seep.132,n.i).Or,rather,evil

possessesnotanexistencebutanon-existenceintheGood.Itis

(accordingtoD.)akindofnon-existentgood.Hencethetitle

"Existent"isnotquitesogeneralasthetitle"Good.""Living"isa

lessgeneraltitlestill(sinceastone,forinstance,hasnolife),

and"Wise"isyetlessgeneral(sinceaplantisnotwise).Thuswe

getthefollowingtableofemanatingactivity1)Good(includingand

transcendingexistentandnon-existentthings,viz."good,"and

"evil").(2)Existent(existentthings,viz.good).(3)Life(plants,

animals,men,angels).(4)Wisdom(menandangels).

[371]IntuitionisthefacultyoftheIntelligencesorAngels,by

whicharemeant,ofcourse,angelsandspiritualmen;Discursive

Reasonisthatofnaturalmen.

[372]ThemoreuniversalaTitleis,themoretrulyitisapplicable

toGod(seeendofSection2).ThusExistenceismoreapplicablethan

Life,andLifethanWisdom,asinvolvingineachcaselessthatneeds

tobediscarded.ThusWisdomimpliesbothatime-processandalsoa

certainfinitemodeofconsciousness,neitherofwhichbelongtothe

eternalandinfiniteGodifeimpliesatime-processthoughnota

finiteconsciousness:Existenceimpliesneithertime-processnor

finiteconsciousness.ThuswereachthehighestconceptionofGodbya

processofabstractioninwhichwecastasideallparticularelements

(cf.St.AugustineontheBonumbonum).Thisisthephilosophical

basisoftheViaNegativa.Butthisabstractionisnotmere

abstractionnorthisnegationmerenegation.ExistenceinGodsubsumes

andsoincludesallthatisrealinLife;andLifeinHimsubsumesall

thatisrealinWisdom.Hencethecreatures,astheyadvanceinthe

scaleofcreation,drawfromHimmoreandmoreparticularqualities

andprogressbybecomingmoreconcreteandindividualinsteadofmore

abstract.AlltherichvarietyofcreationexistsasasimpleUnityin

God,andthehigheracreaturestandsinthescale,themoredoesit

drawfreshforcesfromthissimpleUnityandconvertthemintoitsown

multiplicity.D.wouldhaveunderstoodEvolutionverywell.This

passageexactlyfitsinwithD-s.psychologicaldoctrineoftheVia

Negativa.ThatwhichisreachedbythespiritualactofContemplation

explainstheprinciplesunderlyingthewholecreativeprocess,the

growingdiversityoftheworld-processandofhumanlife.InGodthere

isarichUnity,andwemustleavealldiversitybehindtoreachIt.

Thusweshallhaverichnesswithoutdiversity.

[373]Eternityisatotumsimul.Itmaythusbesymbolizedbyapoint

revolvingroundacentreatinfinitespeed.Timewouldbesymbolized

byapointrevolvingroundacentreatafinitespeed.Thuseternity

istimemadeperfect.Timeisthussubsumedineternityasthe

incompleteinthecomplete.Hencetime,likeexistence,life,etc.,

existsinGodastranscended.Hencethetemporal-processisa

manifestationofHim.ThismighthadtoPantheism,butD.issaved

fromsucharesultbyhisholdonthecomplementarytruthof

Transcendence.Alltheproperties,etc.,ofeachthingexistoutside

thatthingasanelementintheTranscendentBeingofGod.

[374]i.e.Thequalitiesofthings.

[375]sc.Logicallynottemporally.

[376]Cf.St.Augustine,"Hominibonotollehominem,etDeuminvenis."

Cf.Section8.

[377]ThenumberOne,beinginfinitelydivisible,containsthe

potentialityofallnumbers.

[378]Cf.Plotinus.

[379]sc.IncontradistinctiontotheGodhead,which(beingbeyond

essence)doesnotliterallyexist.

[380]2Cor.iv.18

[381]Cf.Theol.Germ.passim.HencethesoulpossessingGodisina

stateof"havingnothingandyetpossessingallthings."Cf.Dante,

ciocheperl-universasisquaderna,etc.

[382]Cf.Section5.

[383]i.e.ThePlatonicideasofthings——theirultimateessences.But

seebelow.

[384]Cf.Blake."Jerusalem,"adfin.

[385]i.e.IfItproducestheessencesofthings,Itmustfirst

containEssence.D.hereusestheterm"God"becauseheisthinkingof

theAbsoluteinItsemanatingactivity(whereintheDifferentiations

oftheTrinityappear).

[386]ThisisapparentlytheBishopofRome(c.A.D.95),writerof

thewell-knownEpistletotheCorinthians,whichistheearliest

ChristianwritingoutsidetheNewTestament,andispublishedin

Lightfoot-sApostolicFathers.ButnosuchpassageasD.alludesto

occursintheEpistle,whichishisoneextantwriting.

[387]Cf.St.Augustine,CommentaryonSt.John,Tr.XXI.,?2:"Ubi

demonstratFilioPaterquodfacitnisiinipsoFilioperquemfacit?

SiquidfacitPaterperFiliumfacit;sipersapientiamsuam

etvirtutemsuamfacit;nonextrailliostenditquodvideatin

ipsoilliostenditquodfacit(3)QuidvidetPater,velpotius

quidvidetFiliusinPatreetipse."(TheSonbeholdsallthings

inHimself,andisHimselfintheFather.)Allthingsultimatelyand

timelesslyexistintheAbsolute.ItistheirEssence(or

Super-Essence).TheircreationfromtheAbsoluteintoactualexistence

isperformedbytheDifferentiatedPersonsoftheTrinity:theFather

workingbytheSpiritthroughtheSon.ThustheDifferentiatedPersons

(towhichtogetherisgiventheNameofGod)beingthemanifested

Absolute,containeternallythosefusedyetdistinctessencesof

thingswhichexistintheAbsoluteasasingleyetmanifoldEssence.

ThisEssencethey,bytheirmutualoperation,pourforth,sothat

whileultimatelycontainedin(or,ratheridentifiedwith)the

Absolute,itisinthisworldofrelationshipsdistinctandseparate

fromtheDifferentiatedPersonsWhichtogetherareGod,beinginfact,

acreatedmanifestationoftheAbsolute,asGodisanUncreated

ManifestationThereof.ThiscreatedEssenceoftheworlditself

becomesdifferentiatedintotheseparatecreatures(water,earth,

plants,animals,etc.),havingthistendencybecauseitcontains

withinitselftheirseparategenericformswhichseekexpressionin

thevariousparticularthings.Whereverwecantracealaworpurpose

itisduetothepresenceofagenericform.Thusvapourcondenses

intowaterinobediencetothegenericformofwater,andanoak-tree

growstoitsfullstatureinobediencetothegenericformoftheoak.

Sotoowithworksofart.Acathedralisbuiltinaccordancewitha

planorpurpose,andthisplanisthepre-existentgenericformofthe

building;whereasafortuitousheapofstonesdoesnot(assuch)

manifestanyplan,andthereforehasnogenericform.D.attributing

toClement(perhapsfictitiously)theviewthatgenericformscanin

themselves——i.e.intheircreatedessence——beproperlycalled

Exemplars,maintainsthatthisisnotstrictlyaccurate.Properly

speaking,hesays,theyareExemplarsonlyasexistentinGod,andnot

asprojectedoutfromHim.If,byalicence,wecallthemExemplars,

yetwemustnotletourmindsrestinthem,butmustpassonatonce

tofindtheirtruebeinginGod.Thisapparenthair-splittingis

reallyoftheutmostpracticalimportance.D.isattackingthe

irreligiousattitudeinscience,philosophy,andlife.Wemustseek

forallthings(includingourownpersonalities)notinthemselvesbut

inGod.ThegreatdefectofNaturalScienceinthenineteenthcentury

wasitsfailuretodothis.Itwas,perhaps,thedefectofGnosticism

inearlierdays,andisthepitfallofOccultismto-day.

[388]i.e.Hegiveseachthingitsdistinctnesswhileyetcontaining

infinitepossibilitiesofdevelopmentforit.

[389]Heisalwaysyearningyetalwayssatisfied.Cf.St.Augustine,

Confessions,adin.Areproductionofthisstatehasbeenexperienced

bysomeoftheSaints.Cf.JulianofNorwich:"IhadHimandIwanted

Him."

[390]HeistheultimateRealityofallbeings,andisnotoneBeing

amongothers.

[391]VeryEternityperhapscorrespondstotheaeternitasofSt.

ThomasandEternitytohisaevum(withwhichcf.Bergson-sdurée).

Eternityisatotumsimulwithoutbeginningorend,aevumisatotum

simulwithbeginningbutnoend.ItiseternityreachedthroughTime,

orTimeacceleratedtothestillnessofinfinitemotionandsochanged

intoEternity,asinhumansoulswhenfinallyclothedwithperfected

immortality.TheAbsolute,orGodhead,isbeyondVeryEternity,

becausethislatterisamediumofdifferentiatedexistence(forthe

differentiatedPersonsoftheTrinityexistinit),whereasthe

Godheadisundifferentiatedandbeyondrelationships.Thisworldof

TimespringsoutofVeryEternityandisrootedtherein,beingmadeby

thedifferentiatedPersons.

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CHAPTERVI

Concerning"Life."

1.NowmustwecelebrateEternalLifeasthatwhencecomethveryLife

andalllife,[392]whichalsoendueseverykindoflivingcreature

withitsappropriatemeedofLife.NowtheLifeoftheimmortalAngels

andtheirimmortality,andtheveryindestructibilityoftheir

perpetualmotion,existsandisderivedfromItandforItssake.

HencetheyarecalledEver-livingandImmortal,andyetagainare

deniedtobeimmortal,becausetheyarenotthesourceoftheirown

immortalityandeternallife,butderiveitfromthecreativeCause

whichproducesandmaintainsalllife.And,as,inthinkingofthe

title"Existent,"wesaidthatItisanEternityofveryBeing,sodo

wenowsaythattheSupra-VitalorDivineLifeistheVitalizerand

CreatorofLife.AndalllifeandvitalmovementcomesfromtheLife

whichisbeyondallLifeandbeyondeveryPrincipleofallLife.

Thencehavesoulstheirindestructiblequality,andallanimalsand

plantspossesstheirlifeasafar-offreflectionofthatLife.When

thisistakenaway,assaiththeure,alllifefades;[393]and

thosewhichhavefaded,throughbeingunabletoparticipatetherein,

whentheyturntoItagainreviveoncemore.

2.InthefirstplaceItgivestoVeryLifeitsvitalquality,andto

alllifeandeveryformthereofItgivestheExistenceappropriateto

each.Tothecelestialformsoflifeitgivestheirimmaterial,

godlike,andunchangeableimmortalityandtheirunswervingand

unerringperpetuityofmotion;and,intheabundanceofitsbounty,It

overflowsevenintothelifeofthedevils,fornotevendiaboliclife

derivesitsexistencefromanyothersource,butderivesfromThis

bothitsvitalnatureanditspermanence.And,bestowinguponmensuch

angeliclifeastheircompositenaturecanreceive,inanoverflowing

wealthofloveItturnsandcallsusfromourerrorstoItself,and

(stillDivineract)Ithathpromisedtochangeourwholebeing(Imean

oursoulsandthebodieslinkedtherewith)toperfectLifeand

Immortality,whichseemedtotheancientsunnatural,butseemstome

andtheeandtotheTruthaDivineandSupernaturalthing:

Supernatural,Isay,asbeingabovethevisibleorderofnaturearound

us,notasbeingabovetheNatureofDivineLife.ForuntothisLife

(sinceitistheNatureofallformsoflife,[394]andespeciallyof

thosewhicharemoreDivine)noformoflifeisunnaturalor

supernatural.AndthereforefondSimon-scaptiousarguments[395]on

thissubjectmustfindnoentryintothecompanyofGod-sservantsor

intothyblessedsoul.For,inspiteofhisreputedwisdom,heforgot

thatnooneofsoundmindshouldsetthesuperficialorderof

sense-perceptionagainsttheInvisibleCauseofallthings.[396]We

musttellhimthatifthereisaught"againstNature"`tishis

language.FornaughtcanbecontrarytotheUltimateCause.

3.FromthisSourceallanimalsandplantsreceivetheirlifeand

warmth.Andwherever(undertheformofintelligence,reason,

sensation,nutrition,growth,oranymodewhatsoever)youfindlifeor

thePrincipleoflifeortheEssenceoflife,thereyoufindthat

whichlivesandimpartslifefromtheLifetranscendingalllife,and

indivisibly[397]pre-existsthereinasinitsCause.Forthe

Supra-VitalandPrimalLifeistheCauseofallLife,andproducesand

fulfilsitandindividualizesit.Andwemustdrawfromalllifethe

attributesweapplytoItwhenweconsiderhowItteemswithall

livingthings,andhowundermanifoldformsItisbeheldandpraised

inallLifeandlackethnotLifeorratheraboundstherein,andindeed

hathVeryLife,andhowitproduceslifeinaSupra-Vitalmannerand

isabovealllife[398]andthereforeisdescribedbywhatsoeverhuman

termsmayexpressthatLifewhichisineffable.

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[392]TheGodhead,thoughcalledEternalLife,isreallysupra-vital,

becauselifeimpliesdifferentiations,andtheGodheadassuchis

undifferentiated.ThisSupra-Vitalitypassesoutthroughthe

DifferentiatedpersonsoftheTrinityintoVeryLife,whencelifeis

derivedtoallthecreatures.

[393]Ps.civ.29,30.

[394]i.e.TheultimatePrinciple.

[395]SimondeniedtheResurrectionoftheBody.VideIrenus,Origen,

Hippolytus,Epiphanius.

[396]PhysicallifehasbehinditEternalLife,bywhichitisinthe

truesensenaturalforittoberenewedandtransformed.

[397]SinceEternalLifeisundifferentiated,allthingshaveinIta

commonoridenticallife,asallplantsandanimalshaveacommonlife

intheairtheybreathe.

[398]Seep.144,n.i.

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CHAPTERVII

Concerning"Wisdom,""Mind,""Reason,""Truth,""Faith."

1.Now,ifitlikethee,letusconsidertheGoodandEternalLifeas

WiseandasVeryWisdom,orratherastheFountofallwisdomandas

Transcendingallwisdomandunderstanding.NotonlyisGodso

overflowingwithwisdomthatthereisnolimittoHisunderstanding,

butHeeventranscendsallReason,Intelligence,andWisdom.[399]And

thisissupernaturallyperceivedbythetrulydivineman(whohath

beenasaluminarybothtousandtoourteacher)whenhesays:"The

foolishnessofGodiswiserthanmen."[400]Andthesewordsaretrue

notonlybecauseallhumanthoughtisakindoferrorwhencompared

withtheimmovablepermanenceoftheperfectthoughtswhichbelongto

God,butalsobecauseitiscustomaryforwritersonDivinitytoapply

negativetermstoGodinasensecontrarytotheusualone.For

instance,theurecallstheLightthatshinesonallthings

"Terrible,"andHimthathathmanyTitlesandmanyNames"Ineffable"

and"Nameless,"andHimthatispresenttoallthingsandtobe

discoveredfromthemall"Incomprehensible"and"Unsearchable."Inthe

samemanner,itisthought,thedivineApostle,onthepresent

occasion,whenhespeaksofGod-s"foolishness,"isusinginahigher

sensetheapparentstrangenessandabsurdityimpliedintheword,so

astohintattheineffableTruthwhichisbeforeallReason.But,as

Ihavesaidelsewhere,wemisinterpretthingsaboveusbyourown

conceitsandclingtothefamiliarnotionsofoursenses,and,

measuringDivinethingsbyourhumanstandards,weareledastrayby

thesuperficialmeaningoftheDivineandIneffableTruth.Rather

shouldwethenconsiderthatwhilethehumanIntellecthathafaculty

ofIntelligence,wherebyitperceivesintellectualtruths,yettheact

wherebytheIntellectcommuneswiththethingsthatarebeyondit

transcendsitsintellectualnature.[401]Thistranscendentsense,

therefore,mustbegiventoourlanguageaboutGod,andnotourhuman

sense.Wemustbetransportedwhollyoutofourselvesandgivenunto

God.For`tisbettertobelonguntoGodandnotuntoourselves,since

thuswilltheDivineBountiesbebestowed,ifweareunitedtoGod.

[402]Speaking,then,inatranscendentmannerofthis"Foolish

Wisdom,"[403]whichhathneitherReasonnorIntelligence,letussay

thatItistheCauseofallIntelligenceandReason,andofallWisdom

andUnderstanding,andthatallcounselbelongsuntoIt,andfromIt

comesallKnowledgeandUnderstanding,andinIt"arehidallthe

treasuresofwisdomandknowledge."[404]Foritnaturallyfollows

fromwhathathalreadybeensaidthattheAll-wise(andmorethan

Wise)CauseistheFountofVeryWisdomandofcreatedwisdombothas

awholeandineachindividualinstance.[405]

2.FromIttheintelligibleandintelligentpowersoftheAngelic

Mindsderivetheirblessedsimpleperceptions,notcollectingtheir

knowledgeofGodinpartialfragmentsorfrompartialactivitiesof

SensationorofdiscursiveReason,noryetbeingcircumscribedby

aughtthatisakintothese,[406]butrather,beingfreefromall

taintofmatterandmultiplicity,theyperceivethespiritualtruths

ofDivinethingsinasingleimmaterialandspiritualintuition.And

theirintuitivefacultyandactivityshinesinitsunalloyedand

undefiledpurityandpossessesitsDivineintuitionsalltogetherin

anindivisibleandimmaterialmanner,beingbythatGodlike

unificationmadesimilar(asfarasmaybe)totheSupra-SapientMind

andReasonofGodthroughtheworkingoftheDivineWisdom.[407]And

humansoulspossessReason,wherebytheyturnwithadiscursivemotion

roundabouttheTruthofthings,and,throughthepartialandmanifold

activitiesoftheircomplexnature,areinferiortotheUnified

Intelligences:yettheytoo,throughtheconcentrationoftheirmany

faculties,arevouchsafed(sofarastheirnatureallows)intuitions

likeuntothoseoftheAngels.Nay,evenoursense-perceptions

themselvesmayberightlydescribedasanechoofthatWisdom;even

diabolicintelligence,quaintelligence,belongsthereto,thoughinso

farasitisadistraughtintelligence,notknowinghowtoobtainits

truedesire,norwishingtoobtainit,wemustcallitrathera

declensionfromWisdom.NowwehavealreadysaidthattheDivine

WisdomistheBeginning,theCause,theFount,thePerfectingPower,

theProtectorandtheGoalofVeryWisdomandallcreatedWisdom,and

ofallMind,Reason,andSense-Perception.Wemustnowaskinwhat

senseGod,[408]WhoisSupra-Sapient,canbespokenofasWisdom,

Mind,Reason,andKnowledge?HowcanHehaveanintellectualintuition

ofintelligiblethingswhenHepossessesnointellectualactivities?

OrhowcanHeknowthethingsperceivedbysensewhenHisexistence

transcendsallsense-perception?AndyettheuresaysthatHe

knowethallthingsandthatnothingescapestheDivineKnowledge.But,

asIhaveoftensaid,wemustinterpretDivineThingsinamanner

suitabletotheirnature.ForthelackofMindandSensationmustbe

predicatedofGodbyexcessandnotbydefect.[409]Andinthesame

wayweattributelackofReasontoHimthatisaboveReason,and

ImperfectibilitytoHimthatisaboveandbeforePerfection;and

IntangibleandInvisibleDarknessweattributetothatLightwhichis

UnapproachablebecauseItsofarexceedsthevisiblelight.Andthus

theMindofGodembracesallthingsinanutterlytranscendent

knowledgeand,inItscausalrelationtoallthings,anticipates

withinItselftheknowledgeofthemall——knowingandcreatingangels

beforetheangelswere,andknowingallotherthingsinwardlyand(if

Imaysoputit)fromtheverybeginning,andthusbringingtheminto

existence.Andmethinksthisistaughtbytheurewhenitsaith

"Whoknowethallthingsbeforetheirbirth."[410]FortheMindofGod

gainsnotItsknowledgeofthingsfromthosethings;butofItselfand

inItselfItpossesses,andhathconceivedbeforehandinacausal

manner,thecognizanceandtheknowledgeandthebeingofthemall.

AndItdothnotperceiveeachclassspeciically,[411]butinone

embracingcasualityItknowsandmaintainsallthings——evenasLight

possessesbeforehandinitselfacausalknowledgeofthedarkness,not

knowingthedarknessinanyotherwaythanfromtheLight.[412]Thus

theDivineWisdominknowingItselfwillknowallthings:willinthat

veryOnenessknowandproducematerialthingsimmaterially,divisible

thingsindivisibly,manifoldthingsundertheformofUnity.Forif

God,intheactofcausation,impartsExistencetoallthings,inthe

samesingleactofcausationHewillsupportalltheseHiscreatures

thewhicharederivedfromHimandhaveinHimtheirforebeing,andHe

willnotgainHisknowledgeofthingsfromthethingsthemselves,but

Hewillbestowuponeachkindtheknowledgeofitselfandthe

knowledgeoftheothers.AndhenceGoddothnotpossessaprivate

knowledgeofHimselfandasdistincttherefromaknowledgeembracing

allthecreaturesincommon;fortheUniversalCause,inknowing

Itself,canscarcelyhelpknowingthethingsthatproceedfromitand

whereofItistheCause.Withthisknowledge,then,Godknowethall

things,notthroughamereunderstandingofthethingsbutthroughan

understandingofHimself.Fortheangels,too,aresaidbythe

uretoknowthethingsuponearthnotthroughasense-perception

ofthem(thoughtheyaresuchasmaybeperceivedthisway),but

throughafacultyandnatureinherentinaGodlikeIntelligence.

3.Furthermore,wemustaskhowitisthatweknowGodwhenHecannot

beperceivedbythemindorthesensesandisnotaparticularBeing.

Perhaps`tistruetosaythatweknownotGodbyHisNature(forthis

isunknowableandbeyondthereachofallReason.andIntuition),yet

bymeansofthatorderingofallthingswhich(beingasitwere

projectedoutofHim)possessescertainimagesandsemblancesofHis

DivineExemplars,wemountupwards(sofarasourfeetcantreadthat

orderedpath),advancingthroughtheNegationandTranscendenceofall

thingsandthroughaconceptionofanUniversalCause,towardsThat

Whichisbeyondallthings.[413]HenceGodisknowninallthingsand

apartfromallthings;andGodisknownthroughKnowledgeandthrough

Unknowing,andontheonehandHeisreachedbyIntuition,Reason,

Understanding,Apprehension,Perception,Conjecture,Appearance,Name,

etc;andyet,ontheotherhand,HecannotbegraspedbyIntuition,

Language,orName,andHeisnotanythingintheworldnorisHeknown

inanything.HeisAllThingsinallthingsandNothinginany,[414]

andisknownfromallthingsuntoallmen,andisnotknownfromany

untoanyman.`TismeetthatweemploysuchtermsconcerningGod,and

wegetfromallthings(inproportiontotheirquality)notionsofHim

WhoistheirCreator.Andyetontheotherhand,theDivinest

KnowledgeofGod,thewhichisreceivedthroughUnknowing,isobtained

inthatcommunionwhichtranscendsthemind,whenthemind,turning

awayfromallthingsandthenleavingevenitselfbehind,isunitedto

theDazzlingRays,beingfromthemandinthem,illuminedbythe

unsearchabledepthofWisdom.[415]Nevertheless,asIsaid,wemust

drawthisknowledgeofWisdomfromallthings;forwisdomitis(as

saiththeure)[416]thathathmadeallthingsandeverordereth

themall,andistheCauseoftheindissolubleharmonyandorderof

allthings,perpetuallyfittingtheendofonepartuntothebeginning

ofthesecond,andthusproducingtheonefairagreementandconcord

ofthewhole.

4.AndGodiscalled"Word"or"Reason"[417]bytheHolyures,

notonlybecauseHeistheBestowerofReasonandMindandWisdom,but

alsobecauseHecontainsbeforehandinHisownUnitythecausesofall

things,andbecauseHepenetratesallthings,"reaching"(asthe

uresaith)"untotheendofallthings,"[418]andmore

especiallybecausetheDivineReasonismoresimplethanall

simplicity,and,inthetranscendenceofItsSuper-EssentialBeing,is

independentofallthings.[419]ThisReasonisthesimpleandverily

existentTruth:thatpureandinfallibleOmniscienceroundwhich

divinelyinspiredFaithrevolves.ItisthepermanentGroundofthe

faithful,whichbuildsthemintheTruthandbuildstheTruthinthem

byanunwaveringfirmness,throughwhichtheypossessasimple

knowledgeoftheTruthofthosethingswhichtheybelieve[420]Forif

Knowledgeunitestheknowerandtheobjectsofknowledge,andif

ignoranceisalwaysacauseofchangeandofself-discrepancyinthe

ignorant,naught(assaithHolyure)shallseparatehimthat

believethintheTruthfromtheFoundationoftruefaithonwhichhe

shallpossessthepermanenceofimmovableandunchangingfirmness.For

surelyknowethhewhoisunitedtotheTruththatitiswellwithhim,

eventhoughthemultitudereprovehimasoneoutofhismind.

Naturallytheyperceivenotthatheisbutcomeoutofanerringmind

untotheTruththroughrightfaith.Butheverilyknowsthatinstead

ofbeing,astheysay,distraught,hehathbeenrelievedfromthe

unstableever-changingmovementswhichtossedhimhitherandthither

inthemazesoferror,andhathbeensetatlibertythroughthesimple

immutableandunchangingTruth.ThusisitthattheTeachersfromwhom

wehavelearntourknowledgeofDivineWisdomdiedailyfortheTruth,

bearingtheirnaturalwitnessineverywordanddeedtothesingle

KnowledgeoftheTruthwhichChristianspossess:yea,showingthatIt

ismoresimpleanddivinethanallotherkindsofknowledge,orrather

thatitistheonlytrue,one,simpleKnowledgeofGod.

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[399]Allwisdomorknowledgeimpliesthedistinctionbetweenthinker

andobjectofthought.TheundifferentiatedGodheadisbeyondthis

distinction;but(inasense)itexistsinthePersonsoftheTrinity

andbetweenthemandtheworld,andhencefromThemcomesAbsolute

Wisdom,thoughtheGodheadtranscendsit.

[400]1Cor.i.25.

[401]ThisistheDoctrineofUnknowing.Cf."Throughlove,through

hope,andfaith-stranscendentdower,Wefeelthatwearemightier

thanweknow."

[402]Theterm"God"isrightlyusedherebecausethemanifested

Absoluteismeant.

[403]1Cor.i.25.

[404]Col.ii.3.

[405](1)VeryWisdom=Wisdomintheabstract.(2)Wisdomasawhole

=Wisdomembodiedintheuniverseasawhole.(3)Wisdomineach

individualinstance=Wisdomasshowninthestructureofsome

particularplantoranimal,orpartofaplantoranimal.(1)Isan

Emanation;(2)and(3)arecreated.

[406]i.e.Theyarenotlimitedbythematerialworld,which,with

itslaws,isknownthroughsensationanddiscursivereason.

[407]Thisspeculationis,nodoubt,basedonexperience.A

concentrationofthespiritualfacultiesintheactofcontemplation

producesthatunityofthesoulofwhichallmysticsoftenspeak.The

angelsareconceivedofasbeingalwaysinsuchastateof

contemplation.

[408]GodistheManifestedAbsolute.HencequaAbsoluteHeis

supra-sapient,quaManifestedHeiswise(cf.ch.i,?1).ThePersons

oftheTrinitypossessonecommonGodhead(=theAbsolute)whichis

supra-sapient,andinthatGodhead.TheyareOne.Yettheyareknown

byusonlyintheirdifferentiationwhereinSupra-Sapienceisrevealed

asWisdom.

[409]ViaNegativa.Itisnotmerenegation.

[410]Susannah42.

[411]"Accordingtoitsidea,""accordingtothelawofitsspecies."

Weperceivethatthisisaroseandthatisahorsebecausewehave

twoseparatenotionsinourminds——onethenotionofaroseandthe

otherthatofahorse.ButintheDivineKnowledgethereisonlyone

Notionwhereinsuchspecificnotionsareelements,astheactivities

ofseveralnervesareelementsinoneindivisiblesensationoftaste,

ortouch,orsmell.

[412]i.e.Supposethelightwereconscious,andknewitsownnature,

itwouldknowthatifitwithhelditsbrightnesstherewouldbe

darkness(fortheverynatureoflightisthatitdispels,oratleast

prevents,darkness).Ontheotherhand,thelightcouldnotdirectly

knowthedarkness,becausedarknesscannotexistwherethereislight.

ThesimileiscapableofbeingappliedtoillustrateGod-sknowledge

oftheworld,becausetheworldisimperfect.Itappliesmore

fundamentallytoGod-sknowledgeofevil,andissoemployedbySt.

ThomasAquinas,whoquotesthispassageandsays(Summa,xiv.10)

that,sinceevilisthelackofgood,Godknowsevilthingsintheact

bywhichHeknowsgoodthings,asweknowdarknessthroughknowing

light.

[413]God,beingtheManifestedAbsolute,existsontwoplanesat

once:thatofUndifferentiationandthatofDifferentiation.Onthis

secondplaneHemovesoutintocreativeactivity.AndthusHeisboth

knowableandunknowable:knowableinsofarasHepassesoutwardsinto

suchactivity,unknowableinthatHisBeingpassesinwardsinto

Undifferentiation.ThusHeisknowninHisactsbutnotinHis

ultimateNature.

[414]HeistheSuper-Essenceofallthings,whereinallthings

possesstheirtruebeingoutsideofthemselves[asourperceptionsare

outsideofourselvesinthethingsweperceive.(VideBergson,Matière

etMémoire.)].

[415]Thisisexperienceandnotmeretheory.

[416]Prov.viii.

[417]Thereferenceis,ofcourse,totheopeningversesofSt.John-s

Gospel.Thepresentpassageshowsthatbytheterm"God"D.meansnot

oneDifferentiationoftheGodheadsingly(i.e.notGodtheFather),

butallThreeDifferentiationstogether;theundivided(though

differentiated)Trinity.

[418]Wisdomviii.i

[419]GodiscalledReason1)becauseHeistheGiverofreason;(2j

becausereasoncausesunity(e.g.itunifiesourthoughts,makingthem

coherent),andGodinHiscreativeactivitycausesunityandinHis

ultimateGodheadisUnity.

[420]TheDivineOmniscienceis1)theObjectofourfaithbecause

wetrustinit;(2)theGroundofourfaithbecausethedevelopmentof

ourfaithcomesfromit.FaithisafaintimageofDivineKnowledge,

andisgraduallyperfectedbybeingchangedintoknowledge.

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CHAPTERVIII

Concerning"ower,""Righteousness,""Salvation,""Redemption";and

alsoconcerning"Inequality."

1.NowsincetheSacredWritersspeakoftheDivineTruthfulnessand

Supra-SapientWisdomasPower,andasRighteousness,andcallIt

SalvationandRedemption,letusendeavourtounraveltheseDivine

Namesalso.NowIdonotthinkthatanyonenurturedinHolyure

canfailtoknowthattheGodheadtranscendsandexceedseverymodeof

Powerhoweverconceived.ForoftenureattributestheDominion

totheGodheadandthusdistinguishesItevenfromtheCelestial

Powers.[421]Inwhatsense,then,dotheSacredWritersspeakofIt

alsoasPowerwhenIttranscendsallPower?Orinwhatsensecanwe

takethetitlePowerwhenappliedtotheGodhead?

2.Weanswerthus:GodisPowerbecauseinHisownSelfHecontains

allpowerbeforehandandexceedsit,andbecauseHeistheCauseof

allpowerandproducesallthingsbyapowerwhichmaynotbethwarted

norcircumscribed,andbecauseHeistheCausewherefromPowerexists

whetherinthewholesystemoftheworldorinanyparticularpart.

[422]Yea,HeisInfinitelyPowerfulnotonlyinthatallPowercomes

fromHim,butalsobecauseHeisaboveallpowerandisVeryPower,

andpossessesthatexcessofPowerwhichproducesininfinitewaysan

infinitenumberofotherexistentpowers;andbecausetheinfinitude

ofpowerswhichiscontinuallybeingmultipliedtoinfinitycannever

bluntthattranscendentlyinfinite[423]activityofHisPowerwhence

allpowercomes;andbecauseoftheunutterable,unknowable,

inconceivablegreatnessofHisall-transcendentPowerwhich,through

itsexcessofpotency,givesstrengthtothatwhichisweakand

maintainsandgovernsthelowestofitscreatedcopies,evenas,in

thosethingswhosepowerstrikesoursenses,verybrilliant

illuminationscanreachtoeyesthataredimandasloudsoundscan

enterearsdullofhearing.(Ofcoursethatwhichisutterlyincapable

ofhearingisnotanear,andthatwhichcannotseeatallisnotan

eye.[424])

3.ThusthisdistributionofGod-sInfinitePowerpermeatesall

things,andthereisnothingintheworldutterlybereftofallpower.

Somepoweritmusthave,beitintheformofIntuition,Reason,

Perception,Life,orBeing.Andindeed,ifonemaysoexpressit,the

veryfactthatpowerexists[425]isderivedfromtheSuper-Essential

Power.

4.FromthisSourcecometheGodlikePowersoftheAngelicOrders;

fromthisSourcetheyimmutablypossesstheirbeingandallthe

ceaselessandimmortalmotionsoftheirspirituallife;andtheirvery

stabilityandunfailingdesirefortheGoodtheyhavereceivedfrom

thatinfinitelygoodPowerwhichItselfinfusesintothemthispower

andthisexistence,andmakesthemceaselesslytodesireexistence,

andgivesthemtheverypowertodesirethatceaselesspowerwhich

theypossess.

5.TheeffectsofthisInexhaustiblePowerenterintomenandanimals

andplantsandtheentireNatureoftheUniverse,andfillallthe

unifiedorganizationswithaforceattractingthemtomutualharmony

andconcord,anddrawingseparateindividualsintobeing,accordingto

thenaturallawsandqualitiesofeach,withoutconfusionormerging

oftheirproperties.AndthelawsbywhichthisUniverseisorderedIt

preservestofulfiltheirproperfunctions,.andkeepstheimmortal

livesoftheindividualangelsinviolate;andtheluminousstarsof

heavenItkeepsinalltheirranksunchanged,andgivesuntoEternity

thepowertobe;andthetemporalorbitsItdifferentiateswhenthey

begintheircircuitsandbringstogetheragainwhentheyreturnonce

more;andItmakesthepoweroffireunquenchable,andtheliquid

natureofwaterItmakesperpetual;andgivestheatmosphereits

fluidity,andfoundstheearthupontheVoidandkeepsitspregnant

travailwithoutceasing.AndItpreservesthemutualharmonyofthe

interpenetratingelementsdistinctandyetinseparable,andknits

togetherthebondunitingsoulandbody,andstirsthepowersbywhich

theplantshavenourishmentandgrowth,andgovernsthefaculties

wherebyeachkindofcreaturemaintainsitsbeingandmakesfirmthe

indissolublepermanenceoftheworld,andbestowsDeification[426]

itselfbygivingafacultyforituntothosethataredeified.And,in

short,thereisnothingintheworldwhichiswithouttheAlmighty

PowerofGodtosupportandtosurroundit.Forthatwhichhathno

poweratallhathnoexistence,noindividuality,andnoplace

whateverintheworld.

6.ButElymas[427]thesorcererraisesthisobjection:"IfGodis

Omnipotent"(quothhe)"whatmeanethyourSacredWriterbysayingthat

therearesomethingsHecannotdo?"AndsoheblamesPaultheDivine

forsayingthatGodcannotdenyHimself.[428]Now,havingstatedhis

objection,IgreatlyfearthatIshallbelaughedatformyfolly,in

gongabouttopulldowntotteringhousesbuiltuponthesandbyidle

children,andinstrivingtoaimmyarrowataninaccessibletarget

whenIendeavourtodealwiththisquestionofDivinity.[429]But

thusIanswerhim:ThedenialofthetrueSelfisadeclensionfrom

Truth.AndTruthhathBeing;andthereforeadeclensionfromtheTruth

isadeclensionfromBeing.NowwhereasTruthhathBeinganddenialof

TruthisadeclensionfromBeing,GodcannotfallfromBeing.Wemight

saythatHeisnotlackinginBeing,thatHecannotlackPower,that

HeknowsnothowtolackKnowledge.ThewiseElymas,forsooth,didnot

perceivethis;andsoislikeanunskilledathlete,who(asoften

happens),thinkinghisadversarytobeweak,throughjudgingbyhis

ownestimation,misseshimeachtimeandmanfullystrikesathis

shadow,andbravelybeatingtheairwithvainblows,fancieshehath

gottenhimavictoryandboastsofhisprowessthroughignoranceof

theother-spower.[430]Butwestrivingtoshootourguardhometo

ourteacher-smarkcelebratetheSupra-PotentGodasOmnipotent,as

BlessedandtheonlyPotentate,asrulingbyHismightoverEternity,

asindwellingeverypartoftheuniverse,orratherastranscending

andanticipatingallthingsinHisSuper-EssentialPower,astheOne

Whohathbestoweduponallthingstheircapacitytoexist,andtheir

existencethroughtherichoutpouringofHistranscendentandabundant

Power.

7.Again,Godiscalled"Righteousness"becauseHegivestoallthings

whatisright,definingProportion,Beauty,Order,Arrangement,and

allDispositionsofPlaceandRankforeach,inaccordancewiththat

placewhichismosttrulyright;andbecauseHecausetheachto

possessitsindependentactivity.FortheDivineRighteousnessordains

allthings,andsetstheirboundsandkeepsallthingsunconfusedand

distinctfromoneanother,andgivestoallthingsthatwhichis

suitedtoeachaccordingtotheworthwhicheachpossesses.[431]And

ifthisistrue,thenallthosewhoblametheDivineRighteousness

stand(unwittingly)self-condemnedofflagrantunrighteousness;for

theysaythatimmortalityshouldbelongtomortalthingsand

perfectiontotheimperfect,andnecessaryormechanicalmotionto

thosewhichpossessfreespiritualmotion,andimmutabilitytothose

whichchange,andthepowerofaccomplishmenttotheweak,andthat

temporalthingsshouldbeeternal,andthatthingswhichnaturally

moveshouldbeunchangeable,andthatpleasureswhicharebutfora

seasonshouldlastforever;and,inshort,theywouldinterchangethe

propertiesofallthings.ButtheyshouldknowthattheDivine

RighteousnessisfoundinthistobetrueRighteousness,thatitgives

toallthequalitieswhichbefitthem,accordingtotheworthofeach,

andthatitpreservesthenatureofeachinitsproperorderand

power.[432]

8.Butsomeonemaysay:"Itisnotrighttoleaveholymenunaidedto

beoppressedbythewicked."Wemustreply,thatifthosewhomyou

callholylovetheearthlythingswhicharetheobjectsofmaterial

ambition,theyhaveutterlyfallenfromtheDesireforGod.AndIknow

nothowtheycanbecalledholywheretheydothiswrongtothethings

whicharetrulyLovelyandDivine,wickedlyrejectingthemforthings

unworthyoftheirambitionandtheirlove.Butiftheylongforthe

thingsthatarereal,thentheywhodesireaughtshouldrejoicewhen

theobjectoftheirdesireisobtained.Nowaretheynotnearertothe

angelicvirtueswhentheystrive,intheirdesireforDivineThings,

toabandontheiraffectiontowardsmaterialthings,andmanfullyto

trainthemselvesuntothisobjectintheirstrugglesforthe

Beautiful?Thus,`tistruetosaythatitismoreinaccordancewith

DivineRighteousnessnottolullintoitsdestructionthemanlinessof

thenoblestcharactersthroughbestowingmaterialgoodsuponthem,nor

toleavethemwithouttheaidofDivinecorrectionsifanyoneattempt

sotocorruptthem.Itistruejusticetostrengthenthemintheir

nobleandloyalstability,andtobestowonthemthethingswhich

befittheirhighcondition.[433]

9.ThisDivineRighteousnessisalsocalledtheSalvationor

Preservationoftheworld,becauseItpreservesandkeepsthe

particularbeingandplaceofeachthinginviolatefromtherest,and

istheinviolateCauseofalltheparticularactivityintheworld.

AndifanyonespeaksofSalvationasthesavingPowerwhichplucks

theworldoutoftheinfluenceofevil,wewillalsocertainlyaccept

thisaccountofSalvationsinceSalvationhathsomanyforms.Weshall

onlyaskhimtoadd,thattheprimarySalvationoftheworldisthat

whichpreservesallthingsintheirproperplaceswithoutchange,

conflict,ordeterioration,andkeepsthemallseverallywithout

strifeorstruggleobeyingtheirproperlaws,andbanishesall

inequalityandinterferencefromtheworld,andestablishesthedue

capacitiesofeachsothattheyfallnotintotheiroppositesnor

sufferanytransferences.[434]Indeed,itwouldbequiteinkeeping

withtheteachingoftheDivineSciencetosaythatthisSalvation,

workinginthatbeneficencewhichpreservestheworld,redeemsall

things(accordingaseachcanreceivethissavingpower)sothatthey

fallnotfromtheirnaturalvirtues.HencetheSacredWriterscallIt

Redemption,bothbecauseItallowsnotthethingswhichtrulyexist

[435]"tofallawayintonothingness,"[436]andalsobecause,should

anythingstumbleintoerrorordisorderandsufferadiminutionofthe

perfectionofitspropervirtues,Itredeemseventhisthingfromthe

weaknessandthelossitsuffers:fillingupthatwhichitlacksand

supportingitsfeeblenesswithFatherlyLove;raisingitfromitsevil

state,orrathersettingitfirmlyinitsrightstate;completingonce

morethevirtueithadlost,andorderingandarrayingitsdisorder

anddisarray;makingitperfectandreleasingitfromallitsdefects.

SomuchforthismatterandfortheRighteousnesswherebytheequality

orproportionofallthingsismeasuredandgivenitsbounds,andall

inequalityordisproportion(whicharisesfromthelossofproportion

intheindividualthings)iskeptfaraway.Forifoneconsidersthe

inequalityshowninthemutualdifferencesofallthingsintheworld,

thisalsoispreservedbyRighteousnesswhichwillnotpermita

completemutualconfusionanddisturbanceofallthings,butkeepsall

thingswithintheseveralformsnaturallybelongingtoeach.[437]

_________________________________________________________________

[421]Thehighestpowerourmindscanconceiveisthatoftheangels.

ButGodhasthedominionoverthem,andhenceHispowerisofayet

higherkindsuchaswecannotconceive.

[422]SincetheultimateGodheadisundifferentiatedGod-spoweris

conceivedofasanundifferentiatedorpotentialenergy.

[423]Theinexhaustiblemultiplicationofthingsinthisworld,though

itshouldgoonforever,isaseriesmadeupofseparateunits.God-s

inexhaustibleenergyisbeyondthisseriesbecauseitisone

indivisibleact.TheUndifferentiatedtranscendsinfinite

divisibility.Cf.IX.2.

[424]ThisismeanttomeettheobjectionthatifGod-spoweris

infinitethereshouldbenodecayordeath.Things,saysD.,are

sometimesincapableofresponding,asablindeyecannotrespondto

thelight.

[425]i.e.Powerintheabstract.

[426]SeeIntr.,p.43.

[427]Thenameisintroducedtosupportthefictionofauthorship,and

anobjection,currentnodoubtinthewriter-sday(asineveryage),

isputintothemouthofonewhobelongedtothesametimeasSt.

Paul-sAthenianconvert.

[428]2Tim.ii.13.

[429]Heseemstomeantwodistinctthings1)Theobjectionis

childishandneedsnoanswering;(2)Thewholequestionisbeyondthe

reachofourunderstanding.

[430]Thisunskilledathleteisnotveryconvincing.PresumablyD.

couldnotbox!

[431]VidesupraonExemplars.

[432]D.isleastsatisfactorywhenhebecomesanapologist,andwhen

(likeotherapologists)hetriestoexplainawaytheobviousfactof

evilandimperfection.Withincertainlimitswhathesayswillhold.A

rosefulfilsitstruefunctionbybeingarose,andnotbytryingto

beanelephant.Buttoholdthatwhateveris,isbest,isquietism.

Thevarietyoftheworldisgood,butnotitsimperfections.

[433]Trueagainwithincertainlimits.TheSaintsaremadeperfect

throughsuffering.But:whatoftheinnocentchildvictimsofwar

atrocities?

[434]Salvationisthatwhich,whenpersonsorthingsareinaright

state,keepsthemtherein;whentheyareinawrongstate,transfers

themthence.Thefirstmeaningispositiveandessential,thesecond

negativeandincidental.Theuralviewincludesbothsides,with

theemphasisonthefirst.Protestantism(beinginthisasinother

mattersofanegativetendency)ignoresthepositivesidetothegreat

detrimentofReligion.

[435]i.e.Allgoodthings.

[436]Nothingnessincludes(1)merenon-entity;(2)evil.(Perhaps

bothmeaningsareintended.)Salvationmaintainsallgoodthingsboth

intheirbeingandintheirexcellence.Iftheyfellawaytowards

nothingnesstheresultisfirstcorruptionandthendestruction.

[437]Thewordisotesimpliesthatathingisidenticalinsize,etc.

(1)withotherthings;(2)withitsowntruenature.Itthus=(1)

"equality";(2)"rightness."D.maintainsthatallthingspossessthe

latterthoughnottheformer.

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CHAPTERIX

Concerning"Great,""Small,""Same,""Different,""Like,""Unlike,"

"Standing,""Motion,""Equality."

1.Now,sinceGreatnessandSmallnessareascribedtotheUniversal

Cause,andSamenessandDifference,andSimilarityandDissimilarity,

andRestandMotion,letusalsoconsidertheseTitlesoftheDivine

Glorysofarasourmindscangraspthem.NowGreatnessisattributed

intheuresuntoGod,bothinthegreatfirmamentandalsoin

thethinairwhosesubtletyrevealstheDivineSmallness.[438]And

SamenessisascribedtoHimwhentheuresaith,"Thouartthe

same,"andDifferencewhenHeisdepictedbythesameuresas

havingmanyformsandqualities.AndHeisspokenofasSimilartothe

creatures,insofarasHeistheCreatorofthingssimilartoHimself

andoftheirsimilarity;andasDissimilarfromtheminsofaras

thereisnotHislike.AndHeisspokenofasStandingandImmovable

andasSeatedforever,andyetasMovingandgoingforthintoall

things.[439]TheseandmanysimilarTitlesaregivenbythe

uresuntoGod.

2.NowGodiscalledGreatinHispeculiarGreatnesswhichgivethof

ItselftoallthingsthataregreatandispoureduponallMagnitude

fromoutsideandstretchesfarbeyondit;embracingallSpace,

exceedingallNumber,penetratingbeyondallInfinity[440]bothin

Itsexceedingfullnessandcreativemagnificence,andalsointhe

bountiesthatwellforthfromIt,inasmuchasthese,beingsharedby

allinthatlavishoutpouring,yetaretotallyundiminishedand

possessthesameexceedingFullness,noraretheylessenedthrough

theirdistribution,butratheroverflowthemore.ThisGreatnessis

Infinite,withoutQuantityandwithoutNumber.[441]Andtheexcessof

GreatnessreachestothispitchthroughtheAbsoluteTranscendent

outpouringoftheIncomprehensibleGrandeur.

3.AndSmallness,orRarity,isascribedtoGod-sNaturebecauseHeis

outsideallsolidityanddistanceandpenetratesallthingswithout

letorhindrance.Indeed,SmallnessistheelementaryCauseofall

things;foryouwillneverfindanypartoftheworldbutparticipates

inthatqualityofSmallness.This,then,isthesenseinwhichwe

mustapplythisqualitytoGod.Itisthatwhichpenetratesunhindered

untoallthingsandthroughallthings,energizinginthemand

reachingtothedividingofsoulandspirit,andofjointsandmarrow;

andbeingaDiscernerofthedesiresandthethoughtsoftheheart,or

ratherofallthings,forthereisnocreaturehidbeforeGod.[442]

ThisSmallnessiswithoutQuantityorQuality;[443]Itis

Irrepressible,Infinite,Unlimited,and,whilecomprehendingall

things,isItselfIncomprehensible.

4.AndSamenessisattributedtoGodasasuper-essentiallyEternal

andUnchangeableQuality,restinginItself,alwaysexistinginthe

samecondition,presenttoallthingsalike,firmlyandinviolably

fixedonItsownbasisinthefairlimitsoftheSuper-Essential

Sameness;notsubjecttochange,declension,deteriorationor

variation,butremainingUnalloyed,Immaterial,utterlySimple,

Self-Sufficing,Incapableofgrowthordiminition,andwithoutBirth,

notinthesenseofbeingasyetunbornorimperfect,norinthesense

ofnothavingreceivedbirthfromthissourceorthat,noryetinthe

senseofutternonexistence;butinthesenseofbeingwhollyor

utterlyBirthlessandEternalandPerfectinItselfandalwaysthe

Same,beingself-definedinItsSinglenessandSameness,andcausinga

similarqualityofIdentitytoshineforthfromItselfuponallthings

thatarecapableofparticipatingthereinandyokingdifferentthings

inharmonytogether.[444]ForItistheboundlessRichnessandCause

ofIdentity,andcontainsbeforehandinItselfalloppositesunderthe

formofIdentityinthatoneuniqueCausationwhichtranscendsall

identity.[445]

5.AndDifferenceisascribedtoGodbecauseHeis,inHisprovidence,

presenttoallthingsandbecomesallthingsinallforthe

preservationofthemall,[446]whileyetremaininginHimselfnor

evergoingforthfromHisownproperIdentityinthatoneceaseless

actwhereinHislifeconsists;andthuswithundeviatingpowerHe

givesHimselffortheDeificationofthosethatturntoHim.[447]And

thedifferenceofGod-svariousappearancesfromeachotherinthe

manifoldvisionsofHimmustbeheldtosignifysomethingotherthan

thatwhichwasoutwardlyshown.Forjustas,supposingwewerein

thoughttorepresentthesoulitselfinbodilyshape,andrepresent

thisindivisiblesubstanceassurroundedbybodilyparts,weshould,

insuchacase,givethesurroundingpartsadifferentmeaningsuited

totheindivisiblenatureofthesoul,andshouldinterpretthehead

tomeantheIntellect,theneckOpinion(asbeingbetwixtreasonand

irrationality),thebreasttomeanPassion,thebellyAnimalDesire,

andthelegsandfeettomeantheVitalNature:thususingthenames

ofbodilypartsassymbolsofimmaterialfaculties;evenso(andwith

muchgreaterreason)mustwe,whenspeakingofHimthatisbeyondall

things,purgefromfalseelementsbysacredheavenlyandmystical

explanationstheDifferenceoftheFormsandShapesascribedtoGod.

And,ifthouwiltattributeuntotheintangibleandunimagedGod,the

imageryofourthreefoldbodilydimensions,theDivineBreadthis

God-sexceedingwideEmanationoverallthings,HisLengthisHis

PowerexceedingtheUniverse,HisDepththeUnknownMysterywhichno

creaturecancomprehend.Onlywemusthaveacarelest,inexpounding

thesedifferentformsandfiguresweunwittinglyconfoundthe

incorporealmeaningoftheDivineNameswiththetermsofthesensible

symbols.[448]ThismatterIhavedealtwithinmySymbolical

Divinity:thepointInowwishtomakeclearisthis:wemustnot

supposethatDifferenceinGodmeansanyvariationofHisutterly

unchangingSameness.Itmeans,instead,amultiplicityofactswherein

Hisunityisundisturbed,andHisall-creativefertilitywhilepassing

intoEmanationsretainsitsuniformityinthem.

6.AndifGodbecalledSimilar(evenasHeiscalled"Same,"to

signifythatHeiswhollyandaltogetherlikeuntoHimselfinan

indivisiblePermanence)thisappellationof"Similar"wemustnot

repudiate.ButtheSacredWriterstellusthattheAll-Transcendent

GodisinHimselfunlikeanybeing,butthatHeneverthelessbestowsa

DivineSimilitudeuponthosethatturntoHimandstrivetoimitate

thosequalitieswhicharebeyondalldefinitionandunderstanding.And

`tisthepoweroftheDivineSimilitudethatturnethallcreated

thingstowardstheirCause.Thesethings,then,mustbeconsidered

similartoGodbyvirtueoftheDivineImageandProcessofSimilitude

workinginthem;andyetwemustnotsaythatGodresemblesthemany

morethanweshouldsayamanresembleshisownportrait.Forthings

whichareco-ordinatemayresembleoneanother,andtheterm

"similarity"maybeappliedindifferentlytoeithermemberofthe

pair;theycanbothbesimilartooneanotherthroughasuperior

principleofSimilaritywhichiscommontothemboth.Butinthecase

oftheCauseandItseffectswecannotadmitthisinterchange.ForIt

dothnotbestowthestateofsimilarityonlyontheseobjectsandon

those;butGodistheCauseofthisconditionuntoallthathavethe

qualityofSimilarity,[449]andistheFountofVerySimilarity;

[450]andalltheSimilarityintheworldpossessesitsquality

throughhavingatraceoftheDivineSimilarityandthusaccomplishes

theUnificationofthecreatures.

7.Butwhatneedistheretolabourthispoint?ureitself

declares[451]thatGodisDissimilartotheworld,andnottobe

comparedtherewith.ItsaysthatHeisdifferentfromallthings,and

(whatisyetmorestrange)thatthereisnothingevensimilartoHim.

AndyetsuchlanguagecontradictsnottheSimilitudeofthingstoHim.

ForthesamethingsarebothlikeuntoGodandunlikeHim:likeHimin

sofarastheycanimitateHimthatisbeyondimitation,unlikeHimin

sofarastheeffectsfallshortoftheCauseandareinfinitelyand

incomparablyinferior.

8.NowwhatsayweconcerningtheDivineattributesof"Standing"and

"Sitting"?Merelythis——thatGodremainsWhatHeisinHimselfandis

firmlyfixedinanimmovableSamenesswhereinHistranscendentBeing

isfastrooted,andthatHeactsunderthesamemodesandaroundthe

sameCentrewithoutchanging;andthatHeiswhollySelf-Subsistentin

HisStability,possessingVeryImmutabilityandanentireImmobility,

andthatHeisallthisinaSuper-Essentialmanner.[452]ForHeis

theCauseofthestabilityandrestofallthings:Hewhoisbeyond

allRestandStanding.AndinHimallthingshavetheirconsistency

andarepreserved,soasnottobeshakenfromthestabilityoftheir

propervirtues.

9.Andwhatismeant,ontheotherhand,whentheSacredWriterssay

thattheImmovableGodmovesandgoesforthuntoallthings?Mustwe

notunderstandthisalsoinamannerbefittingGod?Reverencebidsus

regardHismotiontoimplynochangeofplace,variation,alteration,

turningorlocomotion,whetherstraightforward,circular,or

compoundedofboth;orwhetherbelongingtomind,soul,ornatural

powers;buttomeanthatGodbringsallthingsintobeingandsustains

them,[453]andexertsallmannerofProvidenceoverthem,andis

presenttothemall,holdingtheminHisincomprehensibleembrace,and

exercisingoverthemallHisprovidentialEmanationsandActivities.

Neverthelessourreasonmustagreetoattributemovementstothe

ImmutableGodinsuchasenseasbefitsHim.Straightnesswemust

understandtomeanDirectnessofaimandtheunswervingEmanationof

Hisenergies,andtheoutbirthofallthingsfromHim.HisSpiral

Movementmustbetakentomeanthecombinationofapersistent

EmanationandaproductiveStillness.AndHisCircularMovementmust

betakentomeanHisSameness,whereinHeholdstogetherthe

intermediateordersandthoseateitherextremity,soastoembrace

eachother,andtheactwherebythethingsthathavegoneforthfrom

HimreturntoHimagain.

10.AndifanyonetakestheuralTitleof"Same,"orthatof

"Righteousness,"asimplyingEquality,wemustcallGod"Equal,"not

onlybecauseHeiswithoutpartsanddothnotswervefromHispurpose,

butalsobecauseHepenetratesequallytoallthingsandthroughall,

andistheFountofVeryEquality,wherebyHeworkethequallythe

uniforminterpenetrationofallthingsandtheparticipationthereof

possessedbythingswhich(eachaccordingtoitscapacity)havean

equalsharetherein,andtheequal[454]powerbestoweduponall

accordingtotheirworth;andbecauseallEquality(perceivedor

exercisedbytheintellect,orpossessedinthesphereofreason,

sensation,essence,nature,orwill)istranscendentlycontained

beforehandasanUnityinHimthroughthatPower,exceedingall

things,whichbringsallEqualityintoexistence.

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[438]BoundlessspacecannotcontainGod,yetHeiswhollycontained

inasinglepointofthatapparentnothingnesswhichwecallair.Cf.

Section3.

[439]Cf.St.Augustine,Confessions,1,Section1.Thegreatparadox

isthatGodcombinesperfectRestandperfectMotion.Idealismhas

seizedthefirstaspect,PragmatismandVitalismthesecond.Asense

ofbothispresentinthehighestMysticalexperienceandinthe

restfulactivityorstrenuousreposeofLove.

[440]Cf.155,n.3.

[441]ItisaQuality,notaquantity.Vulgarityconsistsinmistaking

quantityforquality.Thishasbeenthemistakeofthemodernworld.

[442]Heb.iv.12.Wecanconceiveofthemind-ssearchforGodintwo

ways:asajourney,(1)outwards,toseekHimbeyondthesky,(2)

inwards,toseekHimintheheart.Psalmxix.combinesbothways.So

doestheParadiso.Dantepassesoutwardsthroughtheconcentric

spheresofspacetotheEmpyreanwhichisbeyondspaceandencloses

it.ThereheseestheEmpyreanasapointandhiswholejourneyfrom

spheretosphereasajourneyinwardsinsteadofoutwards.(Canto

xxviii.16.)TheMysticsoftenspeakof"seeingGodinaPoint."God

isinallthingsasthesourceoftheirexistenceandnaturallife;

andinusastheSourceofourexistenceandspirituallife.

[443]ThePotentialityofallqualityiswithoutparticularquality.

Cf.p.155,n.2.

[444]Itcauseseachthing(1)tobeathing,(2)toco-exist

harmoniouslywithotherthings.

[445]Itcontainsthepotentialexistenceofallthings,however

differentfromeachother,astheaircontainsthepotentiallifeof

allthevariousplantsandanimals.

[446]SinceHeistheSuper-Essenceofallthings,theirlifeis

ultimatelyHisLife——i.e.Heis,ineverycase,theunderlying

Realityoftheirindividualexistence.

[447]BecauseHeistheunderlyingRealityofourseparate

personalities,whichhavetheirtruebeingoutsidethemselvesinHim,

thereforeinfindingourtrueselveswefindandpossessHisBeing.

Cf.St.Bernard:Ubisemihideditmemihireddidit.

[448]i.e.Wemustnottakemetaphoricaltitlesliterally(muchbad

philosophyandmuchsentimentalityandalsobrutalityinReligion,has

comefromtakinganthropomorphictitlesofGodliterally).

[449]Ifanythingderivedthisqualityfromsomeothersourcethan

God,thatthing,insteadofstandingtowardsGodintherelationof

effecttoCause,wouldbeco-ordinatewithHim.Butasitis,all

thingsstandtowardsGodintherelationofeffecttoCause.

[450]VidesupraonVeryExistence,VeryLife,VeryWisdom,etc.

[451]Cf.e.g.Ps.lxxxvi.8.

[452]i.e.ThisstabilityisduetoUndifferentiation.

[453]St.AugustinefrequentlyexplainsGod-sactivitytoconsistin

HiscausingHiscreaturestoact,whileHimselfresting.

[454]i.e."Due,""right,"cf.p.161,n.3.

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CHAPTERX

Concerning"Omnipotent,""AncientofDays";andalsoconcerning

"Eternity"and"Time."

1.Now`tistimethatourDiscourseshouldcelebrateGod(WhoseNames

aremany)as"Omnipotent"and"AncientofDays."Theformertitleis

givenHimbecauseHeisthatAll-PowerfulFoundationofallthings

whichmaintainsandembracestheUniverse,foundingandestablishing

andcompactingit;knittingthewholetogetherinHimselfwithouta

rift,producingtheUniverseoutofHimselfasoutofanall-powerful

Root,andattractingallthingsbackintoHimselfasuntoan

all-powerfulReceptacle,holdingthemalltogetherastheirOmnipotent

Foundation,andsecuringthemallinthisconditionwithan

all-transcendentbondsufferingthemnottofailawayfromHimself,

nor(bybeingremovedfromoutofthatperfectRestingPlace)tocome

utterlytodestruction.Moreover,theSupremeGodheadiscalled

"Omnipotent"becauseItispotentoverallthings,andruleswith

unalloyedsovrantyovertheworldItgoverns;andbecauseItisthe

Objectofdesireandyearningforall,andcastsonallItsvoluntary

yokeandsweettravailofDivineall-powerfulandindestructible

DesireforItsGoodness.

2.And"AncientofDays"isatitlegiventoGodbecauseHeisthe

Eternity[455]ofallthingsandtheirTime,[456]andisanterior

[457]toDaysandanteriortoEternityandTime.Andthetitles

"Time,""Day,""Season,"and"Eternity"mustbeappliedtoHimina

Divinesense,tomeanOneWhoisutterlyincapableofallchangeand

movementand,inHiseternalmotion,remainsatrest;[458]andWhois

theCausewhenceEternity,Time,andDaysarederived.Whereforein

theSacredTheophaniesrevealedinmysticVisionsHeisdescribedas

AncientandyetasYoung:theformertitlesignifyingthatHeisthe

PrimalBeing,existentfromthebeginning,andthelatterthatHe

growsnotold.OrbothtitlestogetherteachthatHegoesforthfrom

theBeginningthroughtheentireprocessoftheworlduntotheEnd.

Or,astheDivineInitiator[459]tellsus,eithertermimpliesthe

PrimalBeingofGod:theterm"Ancient"signifyingthatHeisFirstin

pointofTime,andtheterm"Young"thatHepossessesthePrimacyin

pointofNumber,sinceUnityandthepropertiesofUnityhavea

primacyoverthemoreadvancednumbers.[460]

3.Needisthere,methinks,thatweunderstandthesenseinwhich

urespeakethofTimeandEternity.Forwhereurespeaksof

thingsas"eternal"itdothnotalwaysmeanthingsthatareabsolutely

UncreatedorverilyEverlasting,Incorruptible,Immortal,Invariable,

andImmutable(e.g."Beyeliftup,yeeternaldoors,"[461]and

suchlikepassages).Oftenitgivesthenameof"Eternal"toanything

veryancient;andsometimes,again,itappliestheterm"Eternity"to

thewholecourseofearthlyTime,inasmuchasitisthepropertyof

Eternitytobeancientandinvariableandtomeasurethewholeof

Being.Thename"Time"itGivestothatchangingprocesswhichis

showninbirth,death,andvariation.Andhencewewhoarehere

circumscribedbyTimeare,saiththeure,destinedtosharein

EternitywhenwereachthatincorruptibleEternitywhichchangesnot.

AndsometimestheuredeclaresthegloriesofaTemporal

EternityandanEternalTime,althoughweunderstandthatinstricter

exactnessitdescribesandrevealsEternityasthehomeofthingsthat

areinBeing;andTimeasthehomeofthingsthatareinBirth.[462]

Wemustnot,therefore,thinkofthethingswhicharecalledEternal

asbeingsimplyco-ordinatewiththeEverlastingGodWhoexistsbefore

Eternity;[463]but,strictlyfollowingthevenerableures,we

hadbetterinterpretthewords"Eternal"and"Temporal"intheir

propersenses,andregardthosethingswhichtosomeextent

participateinEternityandtosomeextentinTimeasstandingmidway

betweenthingsinBeingandthingsinBirth.[464]AndGodwemust

celebrateasbothEternityandTime,[465]astheCauseofallTime

andEternityandastheAncientofDays;asbeforeTimeandaboveTime

andproducingallthevarietyoftimesandseasons;andagain,as

existingbeforeEternalAges,inthatHeisbefore[466]Eternityand

aboveEternityandHisKingdomistheKingdomofalltheEternalAges.

Amen.

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[455]IntheSuper-Essenceeachthinghasitsultimateandtimeless

being,

[456]IntheSuper-Essenceeachthinghasthelimitsofitsduration

predetermined.OrelseD.meansthatintheSuper-Essencethemovement

ofTimehastheimpulsewhichgeneratesit.

[457]Temporalprecedenceismetaphoricallyusedtoexpress

metaphysicalprecedence.Godcannotintheliteralsenseofthewords,

temporallyprecedetime.

[458]HetranscendsbothRestandMotion.

[459]PresumablyHierotheus.

[460]HeistheSourceofallextensionbothinTimeandinSpace,

Unityunderliesallcounting(for2,3,4,etc.=twice1,threetimes

1,fourtimes1,etc.).HenceitistheOrigin,asitwere,ofall

number.And,beingatthebeginningofthearithmeticalseries(as

youthisatthebeginningoflife)itissymbolized(accordingtoD.)

byyouthfulness.

[461]Ps.xxiv.7.

[462]WecannothelpthinkingofEternityasanEndlessTime,aswe

thinkofinfinitenumberasanendlessnumericalprocess.Butthisis

wrong.Eternityistimelessasinfinitenumberissuperiortoall

numericalprocess.AccordingtoPlato,Timeis"incompletelife"and

Eternityis"completelife."ThusEternityfulfilsTimeandyet

contradictsit,asinfinitenumberfulfilsandcontradictsthe

propertiesoffinitenumbers.IfTimebethoughtofasaninfinite

seriesoffinitenumbersEternityisthesumofthatseriesandnot

itsprocess.Butthenamemaybeappliedlooselytotheprocess,

thoughthisisgenerallytobeavoided.AccordingtoSt.Thomas,

EternitymeasuresRest,andTimemeasuresMotion:Eternityisatotum

simulandTimeissuccessivum.Thedifferencebetweenthemisnot,he

says,thatTimehasabeginningandanendwhereasEternityhas

neither,thoughheadmitsthateachoftheparticularobjectsexisting

inTimebeganandwillend.(Summa,ParsI.Q.x.Art.iv.)Butthis

is,hesays,notessentialtothenatureoftime:itisonlyper

accidens(ibid.Art.v.).Cf.Aristotle-sdistinctionbetween

"unlimitedTime"andlimitedTime.

[463]HealludestoAngelsandtheperfectedsoulsofmenandtotheir

celestialabode.

[464]St.ThomasspeaksofaevumasstandingbetweenEternityandTime

andparticipatinginboth.Time,hesays,consistsinsuccession,

Aevumdoesnotbutiscapableofit,Eternitydoesnotandis

incapableofit(Summa,ParsI.Q.x.Art.v.).Thustheheavenly

bodies,hesays,arechangelessinessence,butcapableofmotionfrom

placetoplace;andtheangelsarechangelessinnature,butcapable

ofchoiceandsoofspiritualmovement.Maximus-snoteonthepresent

passageexplainsthistobeD.`smeaning.Thereisineachoneofusa

timelessself.ItisspokenofbyailtheChristianMysticsasthe

rootofourbeing,orasthespark,ortheSynteresis,etc.Our

perfectionconsistsinthisultimatereality,whichiseachman-s

self,shiningthroughhiswholebeingandtransformingit.Henceman

isatlastliftedontotheeternalplanefromthatoftime.The

movementsofhisspiritwillthenbesointensethattheywillattain

atotumsimul.Wegetaforetasteofthiswhen,intheexperienceof

deepspiritualjoy,thesuccessivepartsofTimesocoalesce(asit

were)thatanhourseemslikeamoment.EternityisRestandTimeis

Motion.Acceleratethemotionintheindividualsoul,throughthe

intensificationofthatsoul-sblisstoinfinity.Thereisnowinthe

soulaninfinitemotion.ButInfiniteMotionisabovesuccession,and

thereforeisitselfaformofrepose.ThusMotionhasbeenchanged

intoRest,TimeintoEternity.MechanicalTime,ordeadTime(ofwhich

Aristotlespeaksasmeremovementorsuccession)istheTimemeasured

bytheclock;developingorlivingTime(whichisPlato-s"incomplete

life")isrealTime,andthisisAevum,whichpartakesbothof

mechanicalTimeandofEternity.Thebesttreatmentofthesubjectis

probablytobefoundinBergson-stheoryofdurée.(Cf.VonHügel-s

EternalLife.)Thewords"eternal,""everlasting,"etc.,beingloosely

employed,mayrefertothreedifferentthings1)endlessmechanical

Time,i.e.mereendlesssuccession;(2)Aevum,ordevelopingand

finallyperfectedlivingTime;(3)TrueTimelessEternity.

[465]Videpp.169n.1,170n.1.

[466]Videp.170,n.2.

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CHAPTERXI

Concerning"eace"andwhatismeantby"VeryBeing"Itself,"Very

Life,""VeryPower,"andsimilarphrases.

1.NowletuspraisewithreverenthymnsofpeacetheDivinePeace

whichistheSourceofallmutualattraction.ForthisQualityitis

thatunitesallthingstogetherandbegetsandproducestheharmonies

andagreementsofallthings.Andhenceitisthatallthingslongfor

It,andthatItdrawstheirmanifoldseparatepartsintotheunityof

thewholeandunitesthebattlingelementsoftheworldinto

concordantfellowship.Soitisthat,throughparticipationinthe

DivinePeace,thehigherofthemutuallyAttractivePowers[467]are

unitedinthemselvesandtoeachotherandtotheoneSupremePeaceof

thewholeworld;andsotheranksbeneaththemarebythemunitedboth

inthemselvesandtooneanotheranduntothatoneperfectPrinciple

andCauseofUniversalPeace,[468]whichbroodsinundividedUnity

upontheworld,and(asitwerewithboltswhichfastenthesundered

partstogether)givethtoallthingstheirlaws,theirlimits,and

theircohesion;norsuffersthemtobetornapartanddispersedinto

theboundlesschaoswithoutorderorfoundation,soastoloseGod-s

Presenceanddepartfromtheirownunity,andtomingletogetherina

universalconfusion.NowastothatqualityoftheDivinePeaceand

Silence,towhichtheholyJustus[469]givesthenameof"Dumbness"

and"Immobility"(sc.sofarasconcernsallemanationwhichour

knowledgecangrasp),[470]andastothemannerinwhichItisstill

andsilentandkeepsinItselfandwithinItselfandiswhollyand

entirelyonetranscendentUnityinItself,andwhileenteringinto

ItselfandmultiplyingItself,[471]dothnotleaveItsownUnity,

but,evenintheactofgoingforthtoallthings,remainsentirely

withinItselfthroughtheexcessofthatall-transcendentUnity:

concerningthesethings`tisneitherrightnorpossibleforany

creaturetoframeanylanguageorconception.Letus,then,describe

thatPeace(inasmuchasIttranscendsallthings)as"Unutterable,"

yeaand"Unknowable";and,sofaras`tispossibleformenandfor

ourselveswhoareinferiortomanygoodmen,letusexaminethose

caseswhereItisamenabletoourintuitionsandlanguagethrough

beingmanifestedincreatedthings.

2.Now,thefirstthingtosayisthis:thatGodistheFountofVery

PeaceandofallPeace,bothingeneralandinparticular,andthatHe

joinsallthingstogetherinanunitywithoutconfusionwherebythey

areinseparablyunitedwithoutanyintervalbetweenthem,andatthe

sametimestandunmixedeachinitsownform,notlosingtheirpurity

throughbeingmingledwiththeiroppositesnorinanywaybluntingthe

edgeoftheirclearanddistinctindividuality.Letus,then,consider

thatoneandsimplenatureofthePeacefulUnitywhichunitesall

thingstoItselftothemselvesandtoeachother,andpreservesall

things,distinctandyetinterpenetratinginanuniversalcohesion

withoutconfusion.ThusitisthattheDivineIntelligencesderive

thatUnitywherebytheyareunitedtotheactivitiesandtheobjects

oftheirintuition;[472]andriseupstillfurthertoacontact,

beyondknowledge,withtruthswhichtranscendthemind.Thusitis

thatsouls,unifyingtheirmanifoldreasoningpowersandconcentrating

theminonepurespiritualact,advancebytheirownorderedpath

throughanimmaterialandindivisibleactofspiritualintuition.Thus

itisthattheoneandindissolubleconnectionofallthingsexistsby

reasonofitsDivineharmony,andisfittedtogetherwithperfect

concord,agreementandcongruity,beingdrawnintoonewithout

confusionandinseparablyheldtogether.Fortheentiretyofthat

perfectPeacepenetratestoallthingsthroughthesimple,unalloyed

presenceofItsunifyingpower,unitingallthingsandbindingthe

extremitiestogetherthroughtheintermediateparts,allthingsbeing

thusconjoinedbyonehomogenousattraction.AndItbestowsevenupon

theutmostlimitsoftheuniversetheenjoymentofItsPresence,and

makesallthingsakintooneanotherbytheunities,theidentities,

thecommunionsandthemutualattractionswhichItgivesthem;forthe

DivinePeaceremainsindivisibleandshowsforthallItspowerina

singleact,andpermeatesthewholeworldwithoutdepartingfromIts

ownIdentity.ForItgoesforthtoallthingsandgivestoallthings

ofItself(accordingtotheirkinds),andoverflowswiththeabundance

ofItspeacefulfecundity,andyetthroughthetranscendenceofIts

unificationItremainswhollyandentirelyinastateofAbsolute

Self-Unity.[473]

3."But,"someoneperchancewillsay,"inwhatsensedoallthings

desirepeace?Manythingsrejoiceinoppositionanddifferenceand

distinction,andwouldneverchoosewillinglytobeatrest."Nowif

theoppositionanddifferencehereintendedistheindividualityof

eachthing,andthefactthatnaught(whileitremainsitself)wishes

tolosethisquality,thenneithercanwedenythisstatement;but,

however,weshallshowthatthisitselfisduetoadesireforPeace.

Forallthingslovetohavepeaceandunityinthemselvesandto

remainwithoutmovingorfallingfromtheirownexistenceor

properties.AndtheperfectPeaceguardseachseveralindividuality

unalloyedbyItsprovidentialgiftofpeace,keepingallthings

withoutinternalormutualdiscordorconfusion,andestablishingall

things,inthepowerofunswervingstability,soastopossesstheir

ownpeaceandrest.[474]

4.Andifallthingswhichmovebefounddesiringnottobeatrest

butalwaystoperformtheirpropermovements,thisalsoisadesire

forthatDivinePeaceoftheUniversewhichkeepsallthingsintheir

properplacessothattheyfallnot,andpreservestheindividualand

themotivelifeofallmovingthingsfromremovalordeclension.And

thisitdothbyreasonthatthethingswhichmoveperformtheirproper

functionsthroughbeinginaconstantstateofinwardpeace.[475]

5.Butif,inaffirmingthatPeaceisnotdesiredbyall,theobjector

isthinkingoftheoppositioncausedbyafallingawayfromPeace,in

thefirstplacethereisnothingintheworldwhichhathutterly

fallenawayfromallUnity;forthatwhichisutterlyunstable,

boundless,baseless,andindefinitehathneitherBeingnorany

inherenceinthethingsthathaveBeing.Andifhesaysthathatred

towardsPeaceandtheblessingsofPeaceisshownbythemthatrejoice

instrifeandangerandinconditionsofvariationsandinstability,I

answerthatthesealsoaregovernedbydimshadowsofthedesirefor

Peace;for,beingoppressedbythevariousmovementsoftheir

passions,theydesire(withoutunderstanding)tosettheseatrest,

andsupposethatthesurfeitoffleetingpleasureswillgivethem

Peacebecausetheyfeelthemselvesdisturbedbytheunsatisfied

cravingswhichhavemasteredthem.[476]Thereisnoneedtotellhow

theloving-kindnessofChristcomethbathedinPeace,wherefromwe

mustlearntoceasefromstrife,whetheragainstourselvesoragainst

oneanother,oragainsttheangels,andinsteadtolabourtogether

evenwiththeangelsfortheaccomplishmentofGod-sWill,in

accordancewiththeProvidentialPurposeofJesusWhoworkethall

thingsinallandmakethPeace,unutterableandforeordainedfrom

Eternity,andreconcilethustoHimself,and,inHimself,tothe

Father.Concerningthesesupernaturalgiftsenoughhathbeensaidin

theOutlinesofDivinitywithconfirmationdrawnfromtheholy

testimonyoftheures.

6.Now,sincethouhast,onapreviousoccasion,sentmeanepistle

askingwhatImeanbyVeryBeingItself,VeryLifeItself,VeryWisdom

Itself:andsincethousaidstthoucouldstnotunderstandwhy

sometimesIcallGod"Life"andsometimesthe"FountofLife":Ihave

thoughtitnecessary,holymanofGod,tosolvefortheethisquestion

alsowhichhatharisenbetweenus.Inthefirstplace,torepeatagain

whathathoftenbeensaidbefore,thereisnocontradictionbetween

callingGod"Life"or"ower"and"FountofLife,Peace,orPower."

[477]Theformertitlesarederivedfromformsofexistence,and

especiallyfromtheprimaryforms,[478]andareappliedtoHim

becauseallexistencescomeforthfromHim;thelattertitlesare

givenHimbecauseinasuperessentialmannerHetranscendsallthings,

eventheprimaryexistences.[479]"But,"thouwiltsay,"whatmeanwe

atallbyVeryBeingandVeryLifeandthosethingstowhichwe

ascribeanUltimateExistencederivedprimarilyfromGod?"Wereplyas

follows:"Thismatterisnotcrooked,butstraightforward,andthe

explanationthereofiseasy.TheVeryExistenceunderlyingthe

existenceofallthingsisnotsomeDivineorAngelicBeing(foronly

ThatWhichisSuper-EssentialcanbethePrinciple,theBeingandthe

CauseofallExistencesandofVeryExistenceItself)[480]norisIt

anylife-producingDeityotherthantheSupra-DivineLifewhichisthe

CauseofalllivingthingsandofVeryLife,[481]nor,inshort,is

ItidenticalwithanysuchoriginativeandcreativeEssencesand

Substancesofthingsasmenintheirrashfollycall"gods"and

"creators"oftheworld,thoughneitherhadthesementhemselvesany

trueandproperknowledgeofsuchbeingsnorhadtheirfathers.In

fact,suchbeingsdidnotexist.[482]Ourmeaningisdifferent:"Very

Being,""VeryLife,""VeryGodhead"aretitleswhichinanOriginating

DivineandCausalsenseweapplytotheOneTranscendentOriginand

Causeofallthings,butwealsoapplythetermsinaderivativesense

totheProvidentialManifestationsofPowerderivedfromthe

UnparticipatedGod,i.e.totheInfusionofVeryBeing,VeryLife,

andVeryGodhead,whichsotransmutesthecreatureswhereeach,

accordingtoitsnature,participatestherein,thattheseobtainthe

qualitiesandnames:"Existent,""Living,""DivinelyPossessed,"etc.

[483]HencetheGoodGodiscalledtheFount,first,oftheVery

Primaries:then,ofthosecreatureswhichsharecompletelytherein;

then,ofthosewhichsharepartiallytherein.[484]Butitneedsnot

tosaymoreconcerningthismatter,sincesomeofourDivineTeachers

havealreadytreatedthereof.Theygivethetitle"FountofVery

GoodnessandDeity"toHimthatexceedsbothGoodnessandDeity;and

theygivethenameof"VeryGoodnessandDeity"totheGiftwhich,

comingforthfromGod,bestowsbothGoodnessandDeityuponthe

creatures;andtheygivethenameof"VeryBeauty"totheoutpouring

ofVeryBeauty;andinthesamemannertheyspeakof"completeBeauty"

and"partialBeauty,"andofthingscompletelybeautifulandthings

beautifulinpart.[485]Andtheydealinthesamewaywithallother

qualitieswhichare,orcanbe,similarlyemployedtosignify

ProvidentialManifestationsandVirtuesderivedfromtheTranscendent

Godthroughthatabundantoutpouring,wheresuchqualitiesproceedand

overflowfromHim.SoistheCreatorofallthingsliterallybeyond

themall,andHisSuper-EssentialandSupernaturalBeingaltogether

transcendsthecreatures,whatevertheiressenceandnature.

_________________________________________________________________

[467]i.e.TheSeraphim.

[468]TheDivineEnergyandLightstreamsthroughthemediumofthe

higherorderstothelower.ThisisworkedoutintheCelestial

Hierarchyofthesamewriter.WegetthesamethoughtinDante-s

Paradiso,wherethePrimumMobile,derivingitsmotionfroman

immediatecontactwiththeEmpyrean,passesthemontothenextsphere

andsotoalltherestinturn,themovementbeingreceivedand

conveyedbythesucceedingangelicorderspresidingseverally,in

descendingscaleofdignity,overtheconcentricspheres——See

Convito,II.6.

[469]VideActsi.23;xviii.7;orCol.iv.11.

[470]VictorinuscallsGodtheFatherCessatio,Silentium,orQuies,

andalsoMotus,asdistinguishedfromMotio(thenamehegivesGodthe

Son),theformerkindofmovementbeingthequiescentgeneratorofthe

latter,sinceVictorinuswasanoldercontemporaryofSt.Augustine

(seeConf.viii.2-5)hisspeculationsmayhavebeenknowntoD.The

peaceofGodattractsbyitsmysteriousinfluence.Thisinfluenceis,

inasense,anemanationoroutgoingactivity(oritcouldnotaffect

us),butitisathingfeltandnotunderstood.

[471]ItmultipliesItselfbyenteringintothecreaturesandseeking

tobereproducedineachofthem.Thiswholepassagethrowslighton

theproblemofPersonality.Ifourpersonalitiesareultimately

containedintheAbsolute,theAbsoluteisnotaPersonbutaSociety

ofPersons.D.wouldreplythattheAbsoluteisSupra-Personal,and

thatinItourpersonalitieshavetheirultimateexistence,outsideof

themselves,asanundifferentiatedUnity,thoughthatultimateplane

needsalsoandimpliestheexistenceoftherelativeplaneonwhich

ourpersonalitiesexistasdifferentiatedindividuals.TheHolySpirit

entersintothevariousindividuals,butstillpossessesOne

Supra-PersonalGodhead.PlotinussaystheGodheadisindivisibly

divided.

[472]Contemplation,ActofContemplation,andObjectContemplatedare

allunitedtogether,andsoimplyafundamentalUnitywhichexists

ultimatelyinGod.

[473]Cf.p.174,n.3.

[474]D.`sparadoxistheparadoxofsanity.Wemustholdatthesame

timetwoapparentcontradictions.Ononesideallthingsare,ina

sense,merged,intheothersidetheyarenot.TheirSuper-Essenceis

identicalandisoneandthesameSuper-Essenceforall.Yeteachone

severallyandindividuallypossessesit.Theparadoxisduetothe

factthatthequestionisoneofultimateReality.Alllifeand

individualitystartintheindividual-soppositiontotherestofthe

world,forbydistinguishingmyselffromtheworldI,inasense,

opposemyselftoit.Thisisthebasisofselfishnessandsoofmoral

evil.ButbeingtransmutedbyLove,itbecomesthebasisofall

harmonyandmoralgood,andsoleadstoPeace:Andthesameprinciples

ofoppositionandharmonyareatworkinthewholecreation,animate

andinanimatealike.(Cf.Dante,Paradiso,I.103toend.)

[475]Videsupra[MovetDeussicutDesideratum]:Truepeaceisrestful

energy,bothelementsofwhichareincompleteinthepresentworldbut

completeintheGodhead.

[476]Cf.Dante,Paradiso."EsealtracosavostraamorseduceNon?senondiquellaalcunvestigio,"etc.

[477]AbsoluteExistenceorLife,etc.,isinGodsuper-essentially,

andtimelesslyemanatesfromHim.ItisinHimasaSuper-Essenceand

projectedfromHimasanEssence.

[478]i.e.Theangels,who,beingthehighestcreatures,possess

Existence,Life,Peace,Power,etc.,inthegreatestdegree.

[479]Thetitles"AbsoluteLife,"etc.,correspondtotheVia

Affirmativa,andthetitles"CauseofAbsoluteLife,"etc.,totheVia

Negativa.

[480]TheGodheadcauses1)theparticularexistentthing,(2)the

ultimatefactofExistence,i.e.AbsoluteExistence.TheExemplars

areintheGodheadandnotintheemanatingAbsoluteExistence.

[481]Seelastnote.

[482]PerhapsunderthepretenceofattackingPaganismD.isreally

aiminghisshaftsagainstManicheismorsomeGnosticheresycurrentin

hisday.

[483](1)GodpossessesandisAbsoluteBeing,AbsoluteLife,etc.(2)

HepoursforthAbsoluteBeingthatthecreaturesmayshareitandso

existandbeennobled.

[484]Migne-stexthereiscorrupt,Ihaveemendedit.(1)TheFirst

Things=AbsoluteExistence,etc.(2)Thosethatsharecompletely

therein=theangelsandperfectedhumansouls.(3)Thosethatshare

partiallytherein=thelowerordersofcreationwhichpossess

existencewithoutlife,orlifewithoutconsciousness,or

consciousnesswithoutspirituality(stones,plants,animals).

[485]Thebeautyofahumanbeingismorecompletethanthatofa

horse,andspiritualbeautyismorecompletethanmerephysical

beauty.

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CHAPTERXII

Concerning"Holyofholies,""Kingofkings,""Lordoflords,""Godof

gods."

1.Forasmuchasthethingswhichneededtobesaidconcerningthis

matterhavebeenbrought,Ithink,toaproperending,wemustpraise

God(whoseNamesareinfinite)as"Holyofholies"and"Kingof

kings,"reigningthroughEternityanduntotheendofEternityand

beyondit,andas"Lordoflords"and"Godofgods."Andwemustbegin

bysayingwhatweunderstandby"VeryHoliness,"whatby"Royalty,"

"Dominion,"and"Deity,"andwhattheuremeansbythe

reduplicationofthetitles.

2.NowHolinessisthatwhichweconceiveasafreedomfromall

defilementandacompleteandutterlyuntaintedpurity.AndRoyaltyis

thepowertoassignalllimit,order,law,andrank.AndDominionis

notonlythesuperioritytoinferiors,butisalsotheentirely

completeanduniversalpossessionoffairandgoodthingsandisa

trueandsteadfastfirmness;whereforethenameisderivedfromaword

meaning"validity"andwordsmeaningseverally"thatwhichpossesseth

validity"and"whichexerciseth"it.[486]AndDeityistheProvidence

whichcontemplatesallthingsandwhich,inperfectGoodness,goes

roundaboutallthingsandholdsthemtogetherandfillsthemwith

ItselfandtranscendsallthingsthatenjoytheblessingsofIts

providentialcare.

3.Thesetitles,then,mustbegiveninanabsolutesensetothe

All-TranscendentCause,andwemustaddthatItisaTranscendent

HolinessandDominion,thatItisaSupremeRoyaltyandanaltogether

SimpleDeity.[487]ForoutofIttherehath,inonesingleact,come

forthcollectivelyandbeendistributedthroughouttheworldallthe

unmixedPerfectionofalluntaintedPurity;allthatLawandOrderof

theworld,whichexpelsalldisharmony,inequalityanddisproportion,

andbreaksforthintoasmilingaspectoforderedConsistency[488]

andRightness,bringingintotheirproperplaceallthingswhichare

heldworthytoparticipateinIt;alltheperfectPossessionofall

fairqualities;andallthatgoodProvidencewhichcontemplatesand

maintainsinbeingtheobjectsofItsownactivity,bounteously

bestowingItselffortheDeificationofthosecreatureswhichare

converteduntoIt.

4AndsincetheCreatorofallthingsisbrim-fullwiththemallin

onetranscendentexcessthereof.Heiscalled"HolyofHolies,"etc.,

byvirtueofHisoverflowingCausalityandexcessofTranscendence.

[489]WhichmeaneththatjustasthingsthathavenosubstantialBeing

[490]aretranscendedbythingsthathavesuchBeing,togetherwith

Sanctity,Divinity,Dominion,orRoyalty;andjustasthethingsthat

participateintheseQualitiesaretranscendedbytheVeryQualities

themselves——evensoallthingsthathaveBeingaresurpassedbyHim

thatisbeyondthemall,andalltheParticipantsandalltheVery

QualitiesaresurpassedbytheUnparticipated[491]Creator.AndHoly

OnesandKingsandLordsandGods,inthelanguageofure,are

thehigherRanksineachKind[492]throughwhichthesecondaryRanks

receivingoftheirgiftsfromGod,showforththeabundanceofthat

Unitythusdistributedamongthemintheirownmanifold

qualities——whichvariousqualitiestheFirstRanksintheir

providential,godlikeactivitydrawtogetherintotheUnityoftheir

ownbeing.[493]

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[486]D.holdsthatGod-sdominionisanabsolutequalityinHimself

apartfromallreferencetothecreation.TheGreekword,ashetruly

says,supportshisview.TheLatinDominus,ontheotherhand,implies

thenotionofgoverning,andsohasanecessaryreferencetothe

creation.HenceSt.AugustinesaysthatGodcouldnotactuallybe

spokenofas"Lord"beforetheworldortheangelsweremade.Eckhart

saysthatbeforethecreationGodwasnotGod,"ErwarwasErwar."D.

holdsthatthetitle"God"isrelativetous.Butthenheholds——and

hereexplains——thattherootsofthisrelationshipexisttimelesslyin

theundifferentiatedGodhead.

[487]"Transcendent,""Supreme,""Simple,"allexpressthesame

fact——that,beingSuper-Essential,itisabovethemultiplicityofthe

creatures.

[488]Cf.Shelley,Adonais:"ThatLightwhosesmilekindlesthe

universe."

[489]"Holiness"especiallycontainsthenotionofTranscendence.

[490]i.e.Thematerialthings(cf.Myst.Theol.I.).Thisisthe

ordinarymeaningofthephraseinD.

[491]Materialthingsaresurpassedbyangelsandperfectedhuman

souls,analthesebytheDivineGracewhichtheyallshare;andthis,

togetherwiththewholecreationonwhichitisbestowed,issurpassed

byGodfromWhomitemanates.Forwhilethisemanationcanbe

communicatedtheGodheadcannot.(Cf.ViaNegativa.Seeesp.Myst.

Theol.I.).

[492]i.e.Thehigherrankswhetheramongangelsoramonghuman

souls.(Cf."Ihavesaid,`Yearegods,-""hathmadeuskingsand

priests,"etc.)

[493]Thehighestranks(i.e.theSeraphimandtheContemplative

Saints)haveadirectversionofGod,Whomtheybeholdbyanactof

completespiritualcontemplation.Others,learningfromthem,behold

Godtrulybutlessdirectly——byknowingratherthanbyUnknowing,by

discursiveMeditationratherthanbyintuitiveContemplation——orare

calledtoserveHimchieflyinpracticalworks.Contemplationisa

completeactivityoftheconcentratedspirit,unifyingitwithin

itselfandunitingittoallkindredspirits(fortrueMysticismis

thesameineveryageandplace).Meditationandpracticalworksare

partialactivitieswhichimplyasuccessionofdifferentimagesinthe

samemindandashiftingvarietyofdifferentmentaltypesand

interestsinthesameCommunity.

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CHAPTERXIII

Concerning"erfect"and"One."

1.Somuchforthesetitles.Nowletus,ifthouartwilling,proceed

tothemost.importantTitleofall.FortheDivineScienceattributes

allqualitiestotheCreatorofallthingsandattributesthemall

together,andspeaksofHimasOne.[494]howsuchaBeingisPerfect:

notonlyinthesensethatItisAbsolutePerfectionandpossessethin

ItselfandfromItselfdistinctiveUniformityofItsexistence,[495]

andthatItiswhollyperfectinItswholeEssence,butalsointhe

sensethat,inItstranscendenceItisbeyondPerfection;andthat,

whilegivingdefiniteformorlimittoallthatisindefinite,Itis

yetinItssimpleUnityraisedabovealllimitation,andisnot

containedorcomprehendedbyanything,butpenetratestoallthingsat

onceandbeyondtheminItsunfailingbountiesandnever-ending

activities.[496]Moreover,theTitle"erfect"meansthatItcannot

beincreased(beingalwaysPerfect)andcannotbediminished,andthat

ItcontainsallthingsbeforehandinItselfandoverflowsinone

ceaseless,identical,[497]abundantandinexhaustiblesupple,whereby

Itperfectsallperfect[498]thingsandfillsthemwithItsown

Perfection.

2.Andthetitle"One"impliesthatItisallthingsundertheformof

UnitythroughtheTranscendenceofItssingleOneness,[499]andis

theCauseofallthingswithoutdepartingfromthatUnity.Forthere

isnothingintheworldwithoutashareintheOne;and,justasall

numberparticipatesinunity(andwespeakofonecouple,onedozen,

onehalf,onethird,oronetenth)evensoeverythingandeachpartof

everythingparticipatesintheOne,andontheexistenceoftheOne

allotherexistencesarebased,andtheOneCauseofallthingsisnot

oneofthemanythingsintheworld,[500]butisbeforeallUnityand

MultiplicityandgivestoallUnityandMultiplicitytheirdefinite

bounds.[501]Fornomultiplicitycanexistexceptbysome

participationintheOne:[502]thatwhichismanyinitspartsisone

initsentirety;thatwhichismanyinitsaccidentalqualitiesisone

initssubstance;[503]thatwhichismanyinnumberorfacultiesis

oneinspecies;[504]thatwhichismanyinitsemanatingactivities

isoneinitsoriginatingessence.[505]Thereisnaughtintheworld

withoutsomeparticipationintheOne,theWhichinItsall-embracing

Unitycontainsbeforehandallthings,andallthingsconjointly,

combiningevenoppositesundertheformofoneness.Andwithoutthe

OnetherecanbenoMultiplicity;yetcontrariwisetheOnecanexist

withouttheMultiplicityjustastheUnitexistsbeforeallmultiplied

Number.[506]Andifallthingsbeconceivedasbeingultimately

unifiedwitheachother,thenallthingstakenasawholeareOne.

[507]

3.Moreover,wemustbearthisinmind:thatwhenweattributea

commonunitytothingswedosoinaccordancewiththepreconceived

lawoftheirkindbelongingtoeachone,andthattheOneisthusthe

elementarybasisofallthings.[508]AndifyoutakeawaytheOne

therewillremainneitherwholenorpartnoranythingelseinthe

world;forallthingsarecontainedbeforehandandembracedbytheOne

asanUnityinItself.ThusurespeaksofthewholeSupreme

GodheadastheCauseofallthingsbyemployingthetitleof"One";

andthereisOneGodWhoistheFatherandOneLordJesusChristand

OneunchangingSpirit,throughthetranscendentindivisibilityofthe

entireDivineUnity,whereinallthingsareknittogetherinoneand

possessasupernalUnityandsuper-essentiallypre-exist.Henceall

thingsarerightlyreferredandattributeduntoIt,sincebyItandin

ItanduntoItallthingspossesstheirexistence,co-ordination,

permanence,cohesion,fulfilment,andinnatetendency.Andyouwill

notfindanythingin.theworldbutderivesfromtheOne(which,ina

super-essentialsense,isthenameofthewholeGodhead)bothits

individualexistenceandtheprocessthatperfectsandpreservesit.

[509]Andwealsomust,inthepoweroftheDivineUnity,turnfrom

theManytotheOneanddeclaretheUnityofthewholesingleGodhead,

whichistheOneCauseofallthings;beforealldistinctionsofOne

andMany,PartandWhole,DefinitenessandIndefiniteness,[510]

FinitudeandInfinitude;[511]givingdefiniteshapetoallthings

thathaveBeing,andtoBeingitself;theCauseofeverythingandof

alltogether——aCausebothco-existentandpre-existentand

transcendent,andallthesethingsatonce;yea,beyondexistentUnity

itself,andgivingdefiniteshapetoexistentUnityitself.ForUnity,

asfoundinthecreatures,isnumerical;andnumberparticipatesin

Essence:buttheSuper-EssentialUnitygivesdefiniteshapeto

existentunityandtoeverynumber,andisItselftheBeginning,the

Cause,theNumericalPrincipleandtheLawofUnity,numberandevery

creature.Andhence,whenwespeakoftheAll-TranscendentGodheadas

anUnityandaTrinity,ItisnotanUnityoraTrinitysuchascanbe

knownbyusoranyothercreature,thoughtoexpressthetruthofIts

utterSelf-UnionandItsDivineFecundityweapplythetitlesof

"Trinity"and"Unity"toThatWhichisbeyondalltitles,expressing

undertheformofBeingThatWhichisbeyondBeing.[512]ButnoUnity

orTrinityorNumberorOnenessorFecundityoranyotherthingthat

eitherisacreatureorcanbeknowntoanycreature,isabletoutter

themystery,beyondallmindandreason,ofthatTranscendentGodhead

whichsuper-essentiallysurpassesallthings.Ithathnoname,norcan

Itbegraspedbythereason;Itdwellsinaregionbeyondus,where

ourfeetcannottread.Eventhetitleof"Goodness"wedonotascribe

toItbecausewethinksuchanamesuitable;butdesiringtoframe

someconceptionandlanguageaboutthisItsineffableNature,we

consecrateasprimarilybelongingtoIttheNamewemostrevere.And

inthistooweshallbeinagreementwiththeSacredWriters;

neverthelesstheactualtruthmuststillbefarbeyondus.Hencewe

havegivenourpreferencetotheNegativemethod,becausethislifts

thesoulaboveallthingscognatewithitsfinitenature,and,guiding

itonwardthroughalltheconceptionsofGod-sBeingwhichare

transcendedbythatBeingexceedingallName,Reason,andKnowledge,

reachesbeyondthefarthestlimitsoftheworldandtherejoinsus

untoGodHimself,insofarasthepowerofunionwithHimis

possessedevenbyusmen.

4.TheseIntelligibleNameswehavecollectedandendeavouredto

expound,thoughfallingshortnotonlyoftheactualmeaningthereof

(forsuchafailureevenangelswouldbeforcedtoconfess),noryet

merelyofsuchutteranceasangelswouldhavegivenconcerningthem

(forthegreatestofthoseamonguswhotouchthesethemesarefar

inferiortothelowestoftheangels);noryetdowemerelyfall

behindtheteachingoftheSacredWritersthereonoroftheAscetics,

theirfellow-labourers,butwefallutterlyandmiserablybehindour

owncompeers.Andhenceifourwordsaretrueandwehavereally,so

farasinuslies,attainedsomeintellectualgraspoftherightway

toexplaintheNamesofGod,thethanksareduetoHimWhoisthe

Creatorofallthings;grantingfirstthefacultyofspeechandthen

thepowertouseitwell.AndifanySynonymhathbeenpassedoverwe

mustsupplyandinterpretthatalsobythesamemethods.Andifthis

treatmentiswrongorimperfect,andwehaveerredfromtheTruth

eitherwhollyorinpart,Ibegthyloving-kindnesstocorrectmy

unwillingignorance,tosatisfywithargumentmydesireforknowledge,

tohelpmyinsufficientstrengthandhealmyinvoluntaryfeebleness;

andthat,obtainingthystorespartlyfromthyselfandpartlyfrom

othersandwhollyfromtheGood,thouwiltalsopassthemontous.

AndIpraytheebenotwearyinthiskindnesstoafriend,forthou

seestthatwehavenotkepttoourselvesanyoftheHierarchic

Utteranceswhichhavebeenhandeddowntous,buthaveimpartedthem

withoutadulterationbothtoyourselvesandtootherholymen,and

willcontinuesotodoaslongaswehavethepowertospeakandyou

tohear.Sowillwedonodespiteuntothetradition,unlessstrength

failusfortheperceptionortheutteranceoftheseTruths.Butbe

thesemattersasGodwills[513]thatweshoulddoorspeak.

AndbethisnowtheendofourtreatiseconcerningtheIntelligible

NamesofGod.NowwillIproceed,Godhelpingme,totheSymbolical

Divinity.

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[494]Religion,initshighestforms,andPhilosophyandNatural

SciencepostulateandseeksomeUnitybehindtheworld.HenceUnityis

regardedastheultimateattribute.ThusPlotinuscallstheAbsolute

"TheOne."GodpossessesallAttributesnotseparatelybut

indivisibly,aspurelightcontainsallcolours.

[495]ThoughtheGodheadistheSuper-Essenceofthecreatures,yeton

theotherhandItisdistinctfromthembecauseIttranscendsthem.

(Seenextnote.)Thisaspectofdistinctnessismanifestedinthefact

thattheEmanationofAbsoluteLife,etc.,isdistinctfromthe

PersonsoftheTrinity,theaspectofidentityismanifestedinthe

factthatTheypossessAbsoluteLifeantecedentlytotheactof

Emanation.

[496]TheGodheadisPerfect1)absolutely,andnotbyparticipation

insomeotheressence;(2)transcendently,andnotinsuchamanneras

tohedifferentiatedfrothotheressences(foronthesuper-essential

planeoftheUndifferentiatedGodheadthereisnootheressencethan

It).TheEmanationofAbsoluteLife,etc.,isperfectabsolutely,

because,beingadirectoverflowfromtheGodhead,itdoesnot

participateinanyotherEssence;butnottranscendently,becauseit

isdifferentiatedfromtheparticularthingswhichshareit.Thatis

whyitdoesnotcontainExemplars.Thecreatures.possesstheirtrue

andundifferentiatedbeingnotintheEmanationbutintheultimate

Godhead.TheEmanationis,wemaysay,transcendental,ortimeless,

butnottranscencient,orundifferentiated.D.,bysayingthat"inIts

transcendenceItpenetratestoallthingsatonceandbeyond

them,"teachesincidentallythattheGodhead-sTranscendenceand

Immanenceareultimatelythesamefact.Theyaretwowaysoflooking

attheonetruthofItsUndifferentiation.SinceItis

undifferentiatedtheGodheadisbeyondourindividualbeing;butsince

ItisundifferentiatedItisnotultimatelyotherthanourselves.It

isbeyondouressenceandisourSuper-Essence.Thetheoryofmere

TranscendenceisDeism,thatofmereImmanenceisPantheism.True

religiondemandsbothinonefactandasonefact.SoGodisbothnear

andfar(seetheBiblepassim).HeisfarbecauseHeisnearertous

thanourownsoulsare."Thouwastwithin,Iwasoutside"(St.

Augustine).HencetrueIntroversionisanactofself-transcendence.

Wemustloseourselvestofindourselves.

[497]Identicalbecausetimeless.

[498]"erfect,"atermtakenfromtheMysteriesexpressingthefinal

stateoftheinitiated.

[499]Seep.184,n.3.

[500]Cf.X.,2.

[501]TheGodheadisnotoneindividual,oressence,amongothers,but

istheSuper-Essenceofthemall.Thenumbers1,2,3,4,etc.=1x

1,1x2,1x3,1x4,etc.Thusintheform"1x1"thefirstfigure

representstheunityunderlyingallnumbers,thesecondfigure

representsunityasaparticularnumberamongothernumbers.Thefirst

figuremaythusbetakenasasymboloftheGodhead,thesecondfigure

asasymbolofallcreatedunity.

[502]Thoughcreatedunitydiffers(seelastnote)fromUncreated

Unity,yetitis,sotospeak,areflectionthereof,asessenceisa

reflectionofSuper-Essence.Soeachnumber,becausebasedonan

underlyingUnity,isitselfaunit,andtheunderlyingUnityofthe

Godheadshinesthroughtheworldinalltheharmoniesandsystemsof

things.

[503]Atreeisonetreethough(1)madeupofroot,trunk,branches,

leaves,etc.,(2)greenintheleavesandbrowninthetrunk,etc.

[504]Therearemanyoakswithdifferentcapacitiesofgrowthand

productiveness,yetallbelongtothesame"oakspecies";andthere

aremanyspeciesorkindsoftrees(oaks,chestnuts,firs,etc.)yet

allbelongtothegenus"tree."

[505]Aman-sthoughts,desiresandactsofwillallspringfromhis

onepersonality.

[506]Justasintheseries1x2,1x3,1x4,etc.,ifyoudestroy

the2,3,4,etc.,the1remains,soiftheuniversedisappearedthe

Godheadwouldstillremain.(Cf.EmilyBront?"Everyexistencewould

existinThee.")

[507]AllthingspossessthesameSuper-Essence,andthatiswhythey

areconnectedtogetherinthisworld.

[508]Cf.p.186,n.3.

[509]i.e.Bothitsunityinspaceanditsunityintime.

[510]Athingisdefinitewhenwecansayofit:"Thisisnotthat,"

indefinitewhenitisdoubtfulwhetherthisis,orisnot,that.The

Godheadnotbeingaparticularthing,belongstoaregionwherethere

isno"this"or"that."Sowecannotsay,onthatultimateplane

either:"Thisisnotthat,"or,"Itisdoubtfulwhetherthisisthat."

HencethemysticalactofUnknowing.Knowledgedistinguishesthings,

Unknowingpassesbeyondthisactyetwithoutconfusion.InUnknowing

thedistinctionbetweenThinkerandObjectofThoughtis(fromone

pointofview)gone;andyetthepsychicalstateisaluminouslyclear

one.OurpersonalitiesintheirSuper-Essencearemergedyet

unconfused.

[511]Seep.162on"Greatness"and"Smallness."

[512]Numericalunityisanumberamongothernumbersandsoimplies

differentiation.TheGodheadisundifferentiated.

[513]Thisanthropomorphicphraseisnotinconsistentwiththe

conceptionsD.hasbeenexpounding;becauseheregardsthelimitsof

individualhumancapacities,etc.,astimelesslyexistentinthe

Super-Essence.Byanatural,thoughinadequate,metaphor,thelimits

oftheresultingactivitiesarespokenofasduetoGod-sWill.

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THEMYSTICALTHEOLOGY

CHAPTERI

WheatistheDivineGloom.

Trinty,whichexceedethallBeing,Deity,andGoodness![514]Thou

thatinstructethChristiansinThyheavenlywisdom!Guideustothat

topmostheightofmysticlore[515]whichexceedethlightandmore

thanexceedethknowledge,wherethesimple,absolute,andunchangeable

mysteriesofheavenlyTruthliehiddeninthedazzlingobscurityof

thesecretSilence,outshiningallbrilliancewiththeintensityof

theirdarkness,andsurchargingourblindedintellectswiththe

utterlyimpalpableandinvisiblefairnessofglorieswhichexceedall

beauty!Suchbemyprayer;andthee,dearTimothy,Icounselthat,in

theearnestexerciseofmysticcontemplation,thouleavethesenses

andtheactivitiesoftheintellectandallthingsthatthesensesor

theintellectcanperceive,andallthingsinthisworldof

nothingness,orinthatworldofbeing,andthat,thineunderstanding

beinglaidtorest,[516]thoustrain(sofarasthoumayest)towards

anunionwithHimwhomneitherbeingnorunderstandingcancontain.

For,bytheunceasingandabsoluterenunciationofthyselfandall

things,thoushaltinpurenesscastallthingsaside,andbereleased

fromall,andsoshaltbeledupwardstotheRayofthatdivine

Darknesswhichexceedethallexistence.[517]

Thesethingsthoumustnotdisclosetoanyoftheuninitiated,bywhom

Imeanthosewhoclingtotheobjectsofhumanthought,andimagine

thereisnosuper-essentialrealitybeyond;andfancythattheyknow

byhumanunderstandingHimthathasmadeDarknessHissecretplace.

[518]And,iftheDivineInitiationisbeyondsuchmenasthese,what

canbesaidofothersyetmoreincapablethereof,whodescribethe

TranscendentCauseofallthingsbyqualitiesdrawnfromthelowest

orderofbeing,whiletheydenythatitisinanywaysuperiortothe

variousungodlydelusionswhichtheyfondlyinventinignoranceof

thistruth?[519]Thatwhileitpossessesallthepositiveattributes

oftheuniverse(beingtheuniversalCause),yetinastrictersense

Itdoesnotpossessthem,sinceIttranscendsthemall,wherefore

thereisnocontradictionbetweenaffirminganddenyingthatIthas

theminasmuchasItprecedesandsurpassesalldeprivation,being

beyondallpositiveandnegativedistinctions?[520]

SuchatleastistheteachingoftheblessedBartholomew.[521]Forhe

saysthatthesubject-matteroftheDivineScienceisvastandyet

minute,andthattheGospelcombinesinitselfbothwidthand

straitness.Methinkshehasshownbythesehiswordshowmarvellously

hehasunderstoodthattheGoodCauseofallthingsiseloquentyet

speaksfewwords,orrathernone;possessingneitherspeechnor

understandingbecauseitexceedethallthingsinasuper-essential

manner,andisrevealedinItsnakedtruthtothosealonewhopass

rightthroughtheoppositionoffairandfoul,[522]andpassbeyond

thetopmostaltitudesoftheholyascentandleavebehindthemall

divineenlightenmentandvoicesandheavenlyutterancesandplunge

intotheDarknesswheretrulydwells,assaiththeure,thatOne

Whichisbeyondallthings.Fornotwithoutreason[523]isthe

blessedMosesbiddenfirsttoundergopurificationhimselfandthento

separatehimselffromthosewhohavenotundergoneit;andafterall

purificationhearsthemany-voicedtrumpetsandseesmanylightsflash

forthwithpureanddiverse-streamingrays,andthenstandsseparate

fromthemultitudesandwiththechosenpriestspressesforwardtothe

topmostpinnacleoftheDivineAscent.Neverthelesshemeetsnotwith

GodHimself,yethebeholds——notHimindeed(forHeisinvisible)——but

theplacewhereinHedwells.AndthisItaketosignifythatthe

divinestandthehighestofthethingsperceivedbytheeyesofthe

bodyorthemindarebutthesymboliclanguageofthingssubordinate

toHimwhoHimselftranscendeththemall.ThroughthesethingsHis

incomprehensiblepresenceisshownwalkinguponthoseheightsofHis

holyplaceswhichareperceivedbythemind;andthenItbreaksforth,

evenfromthethingsthatarebeheldandfromthosethatbeholdthem,

andplungesthetrueinitiateuntotheDarknessofUnknowingwherein

herenouncesalltheapprehensionsofhisunderstandingandis

enwrappedinthatwhichiswhollyintangibleandinvisible,belonging

whollytoHimthatisbeyondallthingsandtononeelse(whether

himselforanother),andbeingthroughthepassivestillnessofall

hisreasoningpowersunitedbyhishighestfacultytoHimthatis

whollyUnknowable,ofwhomthusbyarejectionofallknowledgehe

possessesaknowledgethatexceedshisunderstanding.

CHAPTERII

HowitisnecessarytobeunitedwithandrenderpraisetoHimWhois

thecauseofallandaboveall.

UntothisDarknesswhichisbeyondLightwepraythatwemaycome,and

mayattainuntovisionthroughthelossofsightandknowledge,and

thatinceasingthustoseeortoknowwemaylearntoknowthatwhich

isbeyondallperceptionandunderstanding(forthisemptyingofour

facultiesistruesightandknowledge),[524]andthatwemayoffer

Himthattranscendsallthingsthepraisesofatranscendenthymnody,

whichweshalldobydenyingorremovingallthingsthatare——likeas

menwho,carvingastatueoutofmarble,removealltheimpediments

thathindertheclearperceptiveofthelatentimageandbythismere

removaldisplaythehiddenstatueitselfinitshiddenbeauty.[525];

Nowwemustwhollydistinguishthisnegativemethodfromthatof

positivestatements.Forwhenweweremakingpositivestatements[526]

webeganwiththemostuniversalstatements,andthenthrough

intermediatetermswecameatlasttoparticulartitles,[527]butnow

ascendingupwardsfromparticulartouniversalconceptionswestrip

offallqualities[528]inorderthatwemayattainanakedknowledge

ofthatUnknowingwhichinallexistentthingsisenwrappedbyall

objectsofknowledge,[529]andthatwemaybegintoseethat

super-essentialDarknesswhichishiddenbyallthelightthatisin

existentthings.

CHAPTERIII

WhataretheaffirmativeexpressionsrespectingGod,andwhatarethe

negative.

NowIhaveinmyOutlinesofDivinitysetforththoseconceptions

whicharemostpropertotheaffirmativemethod,andhaveshownin

whatsenseGod-sholynatureiscalledsingleandinwhatsense

trinal,whatisthenatureoftheFatherhoodandSonshipwhichwe

attributeuntoIt;whatismeantbythearticlesoffaithconcerning

theSpirit;howfromtheimmaterialandindivisibleGoodtheinterior

raysofItsgoodnesshavetheirbeingandremainimmovablyinthat

stateofrestwhichbothwithintheirOriginandwithinthemselvesis

co-eternalwiththeactbywhichtheyspringfromIt;[530]inwhat

mannerJesusbeingaboveallessence[531]hasstoopedtoanessential

stateinwhichallthetruthsofhumannaturemeet;andalltheother

revelationsofurewhereofmyOutlinesofDivinitytreat.Andin

thebookoftheDivineNamesIhaveconsideredthemeaningas

concerningGodofthetitlesGood,Existent,Life,Wisdom,Powerand

oftheothertitleswhichtheunderstandingframes,andinmySymbolic

DivinityIhaveconsideredwhatarethemetaphoricaltitlesdrawnfrom

theworldofsenseandappliedtothenatureofGod;whatarethe

mentalormaterialimagesweformofGodorthefunctionsand

instrumentsofactivityweattributetoHim;whataretheplaceswhere

HedwellsandtherobesHeisadornedwith;whatismeantbyGod-s

anger,grief,andindignation,orthedivineinebriationandwrath;

whatismeantbyGod-soathandHismalediction,byHisslumberand

awaking,andalltheotherinspiredimageryofallegoricsymbolism.

AndIdoubtnotthatyouhavealsoobservedhowfarmorecopiousare

thelasttermsthanthefirstforthedoctrinesofGod-sNatureand

theexpositionofHisNamescouldnotbutbebrieferthantheSymbolic

Divinity.[532]Forthemorethatwesoarupwardsthemoreour

languagebecomesrestrictedtothecompassofpurelyintellectual

conceptions,evenasinthepresentinstanceplungingintothe

Darknesswhichisabovetheintellectweshallfindourselvesreduced

notmerelytobrevityofspeechbuteventoabsolutedumbnessbothof

speechandthought.Nowintheformertreatisesthecourseofthe

argument,asitcamedownfromthehighesttothelowestcategories,

embracedanever-wideningnumberofconceptionswhichincreasedat

eachstageofthedescent,butinthepresenttreatiseitmounts

upwardsfrombelowtowardsthecategoryoftranscendence,andin

proportiontoitsascentitcontractsitsterminology,andwhenthe

wholeascentispasseditwillbetotallydumb,beingatlastwholly

unitedwithHimWhomwordscannotdescribe.[533]Butwhyisit,you

willask,thatafterbeginningfromthehighestcategorywhenone

methodwasaffirmativewebeginfromthelowestcategorywhereitis

negative?[534]Because,whenaffirming,theexistenceofthatwhich

transcendsallaffirmation,wewereobligedtostartfromthatwhich

ismostakintoIt,andthentomaketheaffirmationonwhichtherest

depended;butwhenpursuingthenegativemethod,toreachthatwhich

isbeyondallnegation,wemuststartbyapplyingournegationsto

thosequalitieswhichdiffermostfromtheultimategoal.Surelyitis

truertoaffirmthatGodislifeandgoodnessthanthatHeisairor

stone,andtruertodenythatdrunkennessorfurycanbeattributedto

HimthantodenythatthemayapplytoHimthecategoriesofhuman

thought.[535]

CHAPTERIV

ThatHeWhoisthePre-eminentCauseofeverythingsensiblyperceived

isnotHimselfanyoneofthethingssensiblyperceived.

Wethereforemaintain[536]thattheuniversalCausetranscendingall

thingsisneitherimpersonalnorlifeless,norirrationalnorwithout

understanding:inshort,thatItisnotamaterialbody,andtherefore

doesnotpossessoutwardshapeorintelligibleform,orquality,or

quantity,orsolidweight;norhasItanylocalexistencewhichcanbe

perceivedbysightortouch;norhasItthepowerofperceivingor

beingperceived;nordoesItsufferanyvexationordisorderthrough

thedisturbanceofearthlypassions,oranyfeeblenessthroughthe

tyrannyofmaterialchances,oranywantoflight;noranychange,or

decay,ordivision,ordeprivation,orebbandflow,oranythingelse

whichthesensescanperceive.Noneofthesethingscanbeeither

identifiedwithitorattributeduntoIt.

CHAPTERV

ThatHeWhoisthePre-eminentCauseofeverythingintelligibly

perceivedisnotHimselfanyoneofthethingsintelligiblyperceived.

Oncemore,ascendingyethigherwemaintain[537]thatItisnotsoul,

ormind,orendowedwiththefacultyofimagination,conjecture,

reason,orunderstanding;norisItanyactofreasonor

understanding;norcanItbedescribedbythereasonorperceivedby

theunderstanding,sinceItisnotnumber,ororder,orgreatness,or

littleness,orequality,orinequality,andsinceItisnotimmovable

norinmotion,oratrest,andhasnopower,andisnotpoweror

light,anddoesnotlive,andisnotlife;norisItpersonalessence,

oreternity,ortime;norcanItbegraspedbytheunderstandingsince

Itisnotknowledgeortruth;norisItkingshiporwisdom;norisIt

one,norisItunity,norisItGodhead[538]orGoodness;norisIta

Spirit,asweunderstandtheterm,sinceItisnotSonshipor

Fatherhood;norisItanyotherthingsuchasweoranyotherbeing

canhaveknowledgeof;nordoesItbelongtothecategoryof

non-existenceortothatofexistence;nordoexistentbeingsknowIt

asitactuallyis,nordoesItknowthemastheyactuallyare;[539]

norcanthereasonattaintoIttonameItortoknowIt;norisit

darkness,norisItlight,orerror,ortruth;[540]norcanany

affirmationornegation[541]applytoit;forwhileapplying

affirmationsornegationstothoseordersofbeingthatcomenextto

It,weapplynotuntoIteitheraffirmationornegation,inasmuchas

IttranscendsallaffirmationbybeingtheperfectanduniqueCauseof

allthings,andtranscendsallnegationbythepre-eminenceofIts

simpleandabsolutenature-freefromeverylimitationandbeyondthem

all.[542]

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[514]Lit."Super-Essential,Supra-Divine,Super-Excellent."

[515]Lit."Oracles"i.e.tothemostexaltedandmysticalteaching

ofHolyure.

[516]Gk.agnostosreferstoatranscendentorspiritualUnknowing(as

disinguishedfrommereignorance).

[517]"TheSuper-EssentialRayofDivineDarkness."

[518]i.e.Philosophersandunmysticaltheologians.

[519]i.e.Thosewhoaccept"populartheology."Thefirststageof

theisticReligionisanthropomorphic,andGodisthoughtof(like

Jehovah)asamagnifiedmanofchangingmoods.Popularreligionseldom

risesabovethislevel,andevengiftedtheologiansoftensinktoit.

Butitis,D.tellsus,theloweststage.Thencomesametaphysical

stage.GodisnowthoughtofasatimelessBeingandtherefore

changeless,buttheconceptionofamagnifiedmanhasbeenrefined

ratherthanabolished.TheultimatetruthaboutGodandourrelation

toHimisheldtobethatHeisa"erson"andthatHehas"made"the

world.(ThisattitudeisseenatitsworstinUnitariantheology.

Bradley-scriticismsonLotzeshowhowthisfailsontheintellectual

side.TheDoctrineoftheTrinity,byinsistingonanunsolvedMystery

inGod,preventsOrthodoxtheologyfromrestingpermanentlyinthis

morass,thoughitoftenhasonefootthere.)Andnon-Christian

thinkers,inoppositiontothisconception,regardtheultimate

Realityasimpersonal,whichisaworseerrorstill.Wemustget

beyondourpartialconceptionsof"personality,""impersonality,"etc.

Theyareusefulandnecessaryuptoapoint,buttheTruthliesbeyond

themandistobeapprehendedtoasupernaturalmannerbywhatlater

writerscall"infused"contemplation.Thesumofthewholematteris

thatGodisincomprehensible.

[520]OnViaAffirmativaandViaNegativa,videIntr.,p.26f.

[521]NowritingsofSt.Bartholomewareextant.PossiblyD.s

inventing,thoughnotnecessarily.

[522]VideIntr.,p.21."BeyondGoodandEvil"(thoughnotin

Nietzsche-ssense).WhenevildisappearsGoodceasestobean

oppositiontoit,andsoGoodattainsanewcondition.

[523]Inthefollowingpassagewegetthethreestagestabulatedby

laterMysticalTheology1)Purgation,(2)Illumination,(3)Union.

[524]SeeIntr.,p.27,ontheecstasy.D.`sterminologyisalways

exactthoughexuberant——orratherexuberantbecauseexact.And,since

ifthemind,inthinkingofanyparticularthing,givesitselftothat

thingandsobelongstoit,inutterlyceasingtobelongtoitselfit

ceasestohaveanyself-consciousnessandpossessesa

God-consciousnessinstead.Thiswouldbeameremergingofthe

personality,butthattheGodhead,accordingtoD.,isofsucha

paradoxicalnatureastocontainallthecreaturesfusedandyet

distinct(Intr,p.28)sotheselfismergedononesideofitsbeing

anddistinctontheother.IfIlosemyselfinGod,stillitwill

alwaysbe"I"thatshalllosemyselfThere.

[525]ThissimileshowsthattheViaNegativais,inthetruestsense,

positive.Our"matter-mouldedforms"ofthoughtarethereally

negativethings.(Cf.Bergson.)Asculptorwouldnotacceptablockof

iceinplaceofablockofmarble(foricewillnotcarveintoa

statue);andyettheblockofmarbleisnot,assuch,astatue.So,

too,theChristianwillnotacceptanimpersonalGodinsteadofa

personalGod(foranimpersonalBeingcannotbeloved),andyeta

"personal"Godisnot,assuch,theObjectoftheMysticalquest.The

conceptionofPersonalityenshrines,butisnot,theUltimateReality.

IfD.wereopentothechargeofpurenegativitysooftenbrought

againsthim,hewouldhavewantedtodestroyhisblockofmarble

insteadofcarvingit.

[526]Namely,intheDivineNamesandintheOutlines;seeChap.III.

[527]IntheDivineNamesD.beginswiththenotionofGoodness(which

heholdstobepossessedbyallthings)andproceedsthenceto

Existence(whichisnotpossessedbythingsthatareeitherdestroyed

oryetunmade),andthencetoWisdom(whichisnotpossessedeitherby

unconsciousorirrationalformsofLife),andthencetoqualities

(suchasRighteousness,Salvation,Omnipotence)orcombinationsof

oppositequalities(suchasGreatnessandSmallness)whicharenot,

`inthefullsense,applicabletoanycreatureassuch.Thusbyadding

qualitytoquality("Existence"to"Goodness,""Life"to"Existence,"

"Wisdom"to"Life,""Salvation,"etc.,to"Wisdom")hereachesthe

conceptionofGod.ButheconstantlyremindsusintheDivineNames

thatthesequalitiesapplyadequatelyonlytothemanifestedGodhead

which,inItsultimateNature,transcendsthem.

[528]Theprocessfromtheuniversaltotheparticularistheprocess

ofactualdevelopment(existencebeforelife,andlifebefore

rationality,etc.);theconverseisthenaturalprocessofthought,

whichseekstoreferthingstotheiruniversallawsofspecies,etc.

(DivineNames,V.3).ButthislatterprocessisnotinitselftheVia

Negativa,butonlythegroundplanofit,differingfromitasa

groundplanofamountainpathdiffersfromajourneyuptheactual

pathitself.Theprocessofdevelopinglifecomplicates,butenriches,

theworld;thatofthoughtsimplifies,butevisceratesit.

Contemplation,beinganactofthehumanspirit,isaprocessof

developinglife,andyetfollowsthedirectionofthought.Henceit

enrichesandsimplifiesatthesametime.

[529]Cf.p.194,n.1.

[530]TheGood=(1)theUndifferentiatedGodhead,andhence,in

Manifestion,(2)GodtheFatherastheFountofGodheadtotheother

Persons.TheRays=GodtheSonandGodtheHolyGhost,who,as

manifestedDifferentiations,eternallyproceedfromtheFather.The

separatebeingoftheThreePersonsexistsontheplaneof

Manifestation(cf.St.Augustine,whosays:"Theyexistsecundum

relativumandnotsecundumessentiam").[Augustinesacsnonsecundum

substantiam.Thetranslatorquotesitcorrectlyinhisintroduction,

p.10——Ed.]Butthisplaneiseternal.Theywhollyinterpenetrate,

andthestateofrestisco-eternalwiththeActofTheirProcession,

becauseTheypossesseternalreposeandeternalmotion.

[531]Thisisacaseofcommunicatioidiomatum(cf.thetitle"Mother

ofGod"appliedtotheBlessedVirginMary).TheGodheadofourLord

isSuper-Essential,notHisManhood.

[532]TheSymbolicalDivinitywasanattempttospiritualize"popular"

theology,theDivineNamessoughttospiritualizephilosophical

theology,thepresenttreatiseisadirectessaytoSpiritual

Theology.

[533]AtthelaststagebutonethemindbeholdsanObjecttowhich

alltermsofthoughtareinadequate.Then,atthelaststage,eventhe

distinctionbetweenSubjectandObjectdisappears,andtheminditself

isThatWhichitcontemplates.Thoughtitselfistranscended,andthe

wholeObject-realmvanishes.OneSubjectnowknowsitselfasthepart

andknowsitselfastheWhole.

[534]IntheDivineNamestheorderofprocedurewas:Goodness,

Existence,Life,etc.Nowitpassesfromsense-perceptiontothought.

[535]ThisshowsthattheViaNegativaisnotpurelynegative.

[536]Beingabouttoexplain,inthesetwolastchapters,thatno

materialormentalqualitiesarepresentintheGodhead,D.safeguards

thepositionagainstpurenegativitybyexplainingthattheyarenot

absenteither.Therestofthischapterdealswiththequalities(1)

ofinanimatematter;(2)ofmateriallife.

[537]Itisnot(1)aThinkingSubject;nor(2)anActorFacultyof

Thought;nor(3)anObjectofThought.

[538]DivineNames,II.7.Godheadisregardedasthepropertyof

Deifiedmen,andsobelongstorelativity.

[539]ItknowsonlyItself,andthereknowsallthingsintheir

Super-Essence——subspecieaeternitatis.

[540]TruthisanObjectofThought.Therefore,beingbeyond

objectivity,theultimateRealityisnotTruth.ButstilllessisIt

Error.

[541]Cf.p.199,n.2.

[542]Itis(1)richerthanallconcreteformsofpositiveexistence;

(2)moresimplethanthebarestabstraction.(Cf.p.196,n.i.)

_________________________________________________________________

THEINFLUENCEOFDIONYSIUSINRELIGIOUSHISTORY

ByW.J.Sparrow-Simpson

THEsignificanceoftheteachingofDionysiuscannotbeappreciated

arightwithouttracingtosomeextenthisinfluenceonsubsequent

religiousthought.

FourworksoftheAreopagitesurvive.Theyare:Concerningthe

HeavenlyHierarchy;ConcerningtheEcclesiasticalHierarchy;

ConcerningtheDivineNames;and,ConcerningMysticalTheology.

Commentariesuponthembegantobewrittenatanearlydate.Thefirst

greatpropagatorofDionysiantheorieswastheveryablemonkand

confessorMaximus.Maximus,whodiedintheyear662,wrotenoteson

allfourtreatises.Thesestillsurvive,andmaybefoundinthe

collectededitionoftheworksoftheAreopagite.Maximusis

remarkablyclearandacute,andcontributednotalittletoextendhis

Master-sreputation.Hewasgiftedwithasimplicityofstylewhich

theAreopagitebynomeansshared,andexpoundedwithgreatclearness

thedifficultpassagesofDionysius.Andcertainlythereaderwillnot

denythatthosepassagesarebynomeansfew.

Already,beforeMaximus-slabours,theteachingoftheAreopagitewas

knownintheWest,andwasappealedtobyPopeMartintheFirstinthe

LateranCouncilof649.Martincomplainedthatthedoctrineofthe

Areopagitewasbeingmisrepresented.Dionysiuswasbeingcreditedwith

asc**ngtoChristonedivino-humanactivity(unaoperatio

deivirilis),whereaswhatDionysiushadwrittenwasanewdivino-human

activity(kainetheandrikeenergeia,novaoperatiodeivirilis).[543]

Apartfromthetheologicalcontroversyimpliedintherespective

phrases,itisremarkabletofindwhatauthorityisalreadyascribed

toitsteaching.

Butitisreallyquiteimpossibletoappreciatethehistoricplaceof

DionysiuswithoutastudyofJohnScotusErigena.ItwasErigenawho

inrealitypopularizedDionysiusforLatinChristendom.TheGreek

writingsoftheAreopagitehadbeensenttotheGallicanChurchby

PopePaulin757,andremainedfornearlyacenturyunreadinthe

AbbeyofSt.Denis.ThenErigena,attherequestofCharlestheBald,

undertooktotranslatethemintoLatin.Thisheaccomplishedforall

thefourprincipalworks.

ButErigenadidvastlymorethanmerelyactastranslator.He

incorporatedtheprinciplesoftheAreopagiteinhiscelebrated

treatiseDeDivisioneNatur?inwhichhisownspeculativesystemis

contained,andwhichmaybesaidtobeasrepresentativeofhismind

astheDePrincipiisisforOrigenortheSummaforSt.Thomas.

ErigenabaseshiswholeconceptionofDeityontheteachingof

Dionysius.Thetreatiseisthrownintotheformofadiscussion

betweentheMasterandaDisciple.Itisanattempttoreconcile

TheologywithPhilosophyAftertheMasterhasinsistedonthe

ineffableandincomprehensiblenatureoftheDivineessence,the

Discipleinquireshowthispropositionistobereconciledwiththe

teachingoftheTheologiansontheUnityandTrinityofGod.The

incomprehensibilityoftheFirstCauseappearsself-evident.Andif

Deityisincomprehensible,definitionisimpossible.Forthatwhich

cannotbeunderstoodcertainlycannotbedefined.Wecanonlysaythat

Godis;butwhatHeisweareunabletoaffirm.Butifthisisso,why

havetheTheologiansventuredtopredicateUnityandTrinityas

characteristicsoftheultimatereality?

TotheDisciple-scriticismtheMasterrepliesbyappealingtothe

teachingoftheAreopagite.DidnottheAreopagiteaffirmthatno

words,nonames,noexpressionwhatever,canexpressthesupremeand

causalessenceofallthings?Thatauthorityisquotedasdecisive.

NeithertheUnitynortheTrinityinGodissuchthattheclearest

humanintellectisabletoconceiveit.Why,then,havethe

Theologianstaughtthesedoctrines?

Erigena-sansweris:Inordertoprovidereligiouspeoplewithsome

definiteobjectforcontemplationandinstruction.

Forthispurposethefaithfularebiddentobelieveintheirheartand

confesswiththeirlipsthatGodisgood,andthatHeexistsinone

Divineessenceandthreepersons.

AndthisteachingoftheTheologiansis,intheMaster-sopinion,not

withoutphilosophicaljustification.

Forcontemplatingtheineffablecauseofallthings,theTheologians

speakoftheUnity.

Thenagain,contemplatingthisDivineUnityasextendedinto

multiplicity,theyaffirmtheTrinity.AndtheTrinityisthe

unbegotten,thebegotten,andtheproceeding.

TheMastergoesontoexplainthedistinctionbetweenaffirmativeand

negativetheology.Negativetheologydeniesthatcertainthingscanbe

predicatedofDeity.Affirmativetheologyassertspropositionswhich

canbepredicated.Thisagainisaltogetherbasedontheteachingof

Dionysius.

HeretheDiscipledesirestobeinformedwhyitisthattheAreopagite

considerssuchpredicatesasgoodness,truth,justice,wisdom,which

appeartobenotonlyDivinebutthedivinestofattributes,asmerely

figurativelytransferredfrommantoDeity.

TheMasterrepliesthatnocharacteristicsapplicabletothefinite

andlimitedcanbestrictlyapplicabletotheinfiniteandeternal.

Thus,accordingtoErigena,followingcloselyontheprinciplesofthe

Areopagite,althoughgoodnessispredicatedofDeity,yetstrictly

speakingHeisnotgoodness,butplusquambonitasorsuperbonus.

Similarly,DeityisnotTruth,butplusquamVeritas,andsuper

eternitas,andplusquamSapiens.

Henceaffirmationandnegationarealikepermissibleinreferenceto

Deity.

IfyouaffirmthatDeityissuper-essential,whatisitpreciselythat

ismeantbytheuseof"super"?YoudonotinrealityaffirmwhatGod

is,butsimplythatHeismorethanthosethingswhichexist.But

wherethedifferenceconsistsyoudonotdefine.

ButthereasonwhyErigenaassertsthestrictinapplicabilityofthe

termessentialtoDeityis,thatheinterpretstheterminawaywhich

involvesspacialrelations.Essenceinallthingsthatexistislocal

andtemporal.ButDeityisneither.

DeityasErigenacontemplatesitissimplytheInfiniteandthe

Absolute;andofthat,nothingwhatevercanbestrictlypredicated

beyondthefactthatitis.TheCauseofallthingscanonlybeknown

toexist,butbynoinferencefromthecreaturecanweunderstandwhat

itis.

Since,then,ErigenahaspostulatedthephilosophicAbsolute,the

immutable,impassibleFirstCause,astheDeity,heiscompelledtogo

ontodenythatDeitycanbesubjecttoaffectionorcapableoflove.

ThisconclusiontheDiscipleconfessestobeprofoundlystartling.It

appearstocontradictthewholeauthoritybothoftheuresand

oftheFathers.Atthesametimeitisalllogicalenough,granting

theFirstCausetobeincapableofactionorpassion,whichseemsto

involvetheImmutableinchange:acontradictionoftheveryideaof

Deity.Itisalllogicalenough.Butwhatabouttheures,which

teachthecontrary?Andwhatofthesimplebelievers,whowillbe

horrifiediftheyhearsuchpropositions?

TheMasterassurestheDisciplethatthereisnoneedtobealarmed.

Forheisnowemployingthemethodofspeculativereason,notthe

methodofauthority.HeagreeswithDionysius,forDionysiushadsaid

asmuch,thattheauthorityoftheureisinallthingstobe

submittedto.Buturedoesnotgiveustermsadequatetothe

representationofDeity.Itfurnishesuswithcertainsymbolsand

signs,bycondescensiontoourinfirmities.Dionysiusisagain

appealedtoinconfirmationofthis.

Itiscurioustonoticehow,whileprofessedlyengagedinthemethod

ofspeculativeinquiry,Erigenafallsbackontheauthorityof

Dionysius:averysignificantproofofthevaluewhichheascribedto

theAreopagite.

So,then,atlasttheconclusionisreachedthat,strictlyspeaking,

nothingwhatevercanbepredicatedconcerningDeity,seeingthatHe

surpassesallunderstanding,andismoretrulyknownbyournescience,

ignoranceconcerningHimbeingthetruestwisdom,andournegations

morecorrectthanouraffirmations.Forwhateveryoudenyconcerning

Himyoudenycorrectly,whereasthesamecannotbesaidofwhatyou

mayaffirm.

Nevertheless;subjecttothispremiseofacknowledgedinadequacy,

qualitiesmayberightlyascribedtoDeitybywayofsymbolical

representation.

Hence,itiscorrecttomaintainthattrueauthoritydoesnot

contradictrightreason,norrightreasontrueauthority.Bothspring

fromonesource,andthatonesourceisDivine.

ThusbyametaphorGodmaybedescribedasLove,although,asamatter

offact,Hetranscendsit.

IthasbeenamatteroffrequentdisputewhetherthesystemofErigena

isfundamentallyChristianorPantheistic.Inthe.carefulstudyof

ErigenabyTheodorChristliebitismaintainedthat,whilesentences

maybequotedoneitherside,andtheauthorvacillates,nowtowards

Theism,nowinaPantheisticdirection,hisattemptedreconciliation

ofTheologywithPhilosophyendsinthesupremacyofthelatter,and

intheabolitionoftheessentialcharacteristicsoftheChristian

Revelation.

ThattheDeitycannotbecomprehendedbyhumanintelligenceisa

commonplaceofallthegreatearlytheologiansoftheChurch.Itcan

berichlyillustratedfromthetheologicalorationsofSt.Gregory

Nazianzen,orthewritingsofSt.AugustineandSt.Hilaryuponthe

HolyTrinity.Butthenthesetheologiansalsomaintainedwithequal

convictionthatGodcouldbeapprehendedbyman.Forthisbalancing

considerationErigenafindsnoplace.GodisforErigenathatofwhich

nodistinctivequalitycanbepredicated.Godisineffectthe

Absolute.

ButthenwhatbecomesofGod-sself-consciousness?InChristlieb-s

opinionErigena-sconceptionoftheDeityprecludesanyfirmholdon

theDivineself-consciousness.Self-consciousnessinvolvesawhole

contentofideas,aworldofthought,whichcontradictstheabsolute

self-identityascribedbyErigenatotheDeity.

InhisanxietytoexplainthetranscendentexcellenceofDeity,the

superlativeexaltationabovethecontingentandthemutable,Erigena

seemsintheopinionofhiscriticstohaveover-reachedthetruthand

reducedtheDeitytoanabstractioninwhichperfectionand

nothingnessareidentified.

Erigena-sconclusionraisesinrealitytheallimportantproblemso

constantlydebatedinmodernthought,whethertheAbsoluteisthe

properconceptionofDeity,andwhethertheGodofreligionandof

factisnotratherspirit,self-consciousness,andperfect

personality.TheteachingofDionysiusintheexpositionofErigena

becamescarcelydistinguishablefromPantheism.

ChristliebfindsasimilarunsatisfactorinessinErigena-stheoryof

theTrinity.

Itwillberememberedthat,aftermaintainingashisfundamental

positionthatDeitycannotbedefinedbecauseitcannotbe

comprehended,andthatnothingwhatevercanbeaffirmedconcerningit

beyondthefactofitsbeing,Erigenawentontojustifythe

theologiansoftheChurchinaffirmingtheUnityandtheTrinity.But

thegroundsonwhichErigenajustifiedtheauthoritiesoftheChurch

aresignificant.Hedidnotjustifythedoctrineonthegroundthatit

wasatruthrevealed,orbecauseitwasaninferencedemandedofthe

factandclaimofChrist.ItisremarkablehowobscureaplaceChrist

occupiesinErigena-sconceptionofDeity.ThegroundonwhichErigena

wouldjustifythedoctrineisthatUnityandMultiplicitymayfairly

beascribedtotheFirstCauseofallthings,becauseDeitycanbe

regardedinitssimplicityasoneandthenregardedasextendedinto

multiplicity.

Butitisimpossibletoavoidthecriticismthatthisaionof

UnityandMultiplicitytoDeityisnotthesamethingasthedoctrine

oftheTrinity.NorisitobviouswhyTrinityshouldbesubstituted

forMultiplicity.Moreover,thisMultiplicityexistssubjectivelyin

thehumanmindratherthaninthebeingofDeity:sinceitis

expresslyforbiddenbytheauthor-sfundamentalprincipletosay

anythingwhateverconcerningDeitybeyondthefactthatitexists.And

furtherstill,ontheauthor-sprinciplesneitherUnitynor

MultiplicitycanbestrictlyascribedtoDeity.Bothmustbemergedin

somethingelsewhichisneithertheonenoryettheother,andwhich

escapesallpossibledefinition.

Itisscarcelywonderful,therefore,thatChristliebshouldconclude

thatonErigena-sprinciplesthedoctrineoftheTrinityisnotreally

tenable.ErigenacertainlyendeavourstoapproximatetotheChurch-s

Tradition,andtogiveitanintellectualjustification.Butinspite

oftheseendeavoursheisunabletomaintainanyrealdistinctionsin

hisTrinity.Theyhavenoactualsubstantialexistencewhatever.They

aremerenamesandnotrealities.Theremaybeappearances.Butinits

essentialbeing,accordingtoErigena,Deityisneitherunitynor

trinity,butanincomprehensiblesomewhatwhichtranscendsthemboth.

ForErigenaboththeUnitarianandtheTrinitarianrepresentationsof

Godarealikeproductsofsubjectivehumanreflection.Theyare

neitherofthemobjectedrealities.Ifyourestoneitherofthemyou

areaccording,toErigena,mistaken.ForGodismorethanUnityand

morethanTrinity.

LookingbackonthewholecourseofErigena-sexpositionofDionysian

principles,weseethattheAreopagitehadidentifiedGodwiththe

Absolute.DeanIngesaysthat"DionysiustheAreopagitedescribesGod

theFatheras-superessentialindetermination,-`theunitywhich

unifieseveryunity,-`theabsoluteno-thingwhichisaboveall

reality-`Nomoralortrial,-heexclaimsinaqueerebullitionof

jargon,`canexpresstheall-transcendinghiddennessofthe

all-transcendingsuperessentiallysuperexistingsuper-Deity-"[544]

AndErigenadidnothesitatetodenyBeingtoDeity.Being,inhis

opinion,isadefect.Thethingsthatarenot,arefarbetterthanthe

thingsthatare.God,therefore,invirtueofHisexcellence,isnot

undeservedlydescribedasNihil——nothingness.

TwoconceptionsofDeityemergeinthisexposition.Oneis,thatthe

DeityisidenticalwiththeAbsolute.Itisbeyondpersonality,beyond

goodness,beyondconsciousness,beyondexistenceitself.Nothing

whatevercanbepredicatedconcerningit.Beingisidenticalwith

nothingness.Itisabovethecategoryofrelation.Thisisthe

philosophicconception.

TheotherconceptionisthatDeitypossessestheattributesof

self-consciouspersonality.Thisisthereligiousconception.

IntheexpositionofErigenathephilosophicconceptionisaffirmedto

bethetrue,whilethereligiousconceptionisregardedasthe

creationofthetheologiansforthepurposeofexplanationandof

faith.

Fromthisdistinctioncertainthingsseemclear.Itseemsclearthat

thephilosophicconceptionofDeityasidenticalwiththeAbsolute,

cannotsatisfytherequirementsofreligion,andthatDeitycannot

becomeanobjectofadorationunlessitisinvestedwiththe

attributesofpersonality.Thatofwhichnothingcanbepredicated

cannotbecometheobjectofourworship.

ButatthesametimeifthereligiousconceptionofDeityas

self-consciousandpersonalisofferedtoourcontemplationwiththe

expressprovisothatitdoesnotrepresentwhatGodreallyis,the

provisoparalysesthewingsofouraspirationandrendersDeity

impossibleasanobjectofprayer.[545]

ErigenawasbynomeansapersonagratatotheChurchofhisage.He

wasametaphysician,withoutthemysticaltendenciesofDionysius,and

whileheexpoundedtheAreopagite-sideasrousedsuspicionand

resentmentbytheboldnessofhisconclusions.Atthesametimehis

translationsofDionysiusmadetheGreekMaster-sprinciplesfamiliar

totheLatinworld.

IntheEasternChurchtheAreopagite-sinfluenceisclearlypresentin

thegreatGreekTheologian,St.JohnofDamascus.Whenspeakingofthe

inadequacyofhumanexpressionstorepresenttherealityofGodJohn

DamasceneappealstoDionysius.[546]Andthewholeofhisteachingon

theDivineincomprehensibilityisclearlyduetotheinfluenceofthe

Areopagite.Whenwereadthataninferiornaturecannotcomprehendits

superior,orwhenwefindthedistinctiondrawnbetweennegative

theologyandaffirmative,betweenthatwhichdeclareswhatGodisnot

andthatwhichdeclareswhatHeis;andthattheformerpresentsthe

Divinesuperioritytoallcreatedthings;whenfurtherstillweread

ofthesuper-essentialessence,andthesuper-divineDeity:weseein

amomenttheinfluenceofDionysianconceptions.NeverthelessSt.John

DamasceneisanythingratherthanablindadherentofAreopagite

teaching.Onthecontraryitisprofoundly,trueasVacherot[547]has

said,thathefollowsDionysiuswithdiscriminationrrather,

perhaps,thathesupplementstheDoctrineoftheDivine

incomprehensibilitybyverydefiniteteachingontherealityofthe

distinctionswithintheDeityandontherealityofthepersonal

IncarnationoftheeternalSonofGodinMary-sSon.Thatistosay,

thatwhilethePhilosopherappearsintheAreopagitetoeclipsethe

Theologian,theTheologianinSt.JohnDamascenecontrolsthe

Philosopher.Thecareful,discriminateuseofDionysiusbythegreat

GreekSchoolmanismostremarkable.Heassimilatedthetrueelements

whilerejectingthequestionableorexaggerated.

ReturningoncemoretotheChurchoftheWest,theinfluenceof

Dionysiusisseenextending,throughErigena-stranslations,intothe

Monasticstudies.ThetheologianHugh,oftheAbbeyofSt.Victorat

Paris,wroteintenbooksaCommentaryontheHeavenlyHierarchyof

theAreopagite,fullofenthusiasticappreciationofthegreat

mystic-steaching.

FarmoreimportantthanthisistheinfluenceexertedbyDionysius

overthemindofSt.Thomas.ItisnotonlythatSt.Thomaswrotea

CommentaryontheDivineNames,[548]butintheworksofAquinashis

ideasareconstantlyreappearing.HeisoneofSt.Thomas-sfavourite

authorities.Asonebecomesincreasinglymorefamiliarwiththe

greatestofallthescholastictheologiansthisascendancyofthe

Greekmysticbecomesmoreandmoreimpressive.Butitisalmost

needlesstosaythatAquinastreatstheAreopagitecritically.St.

Thomasisprofoundlyaversefromeverythingwhichresemblesa

Pantheistictendency.HisteachingalikeontheTrinityandonthe

Incarnationbelongstoanotherrealmofthoughtfromthatofthe

neo-Platonist.

AtalaterperiodmisgivingsaroseintheChurchwhetherthetheology

oftheAreopagitewas,infact,altogetherabovesuspicion.Solongas

histraditionalidentificationwiththediscipleofSt.Paulwas

maintained,andhewascreditedwithbeing,byapostolicappointment,

firstBishopofAthens,thesedistinctionsmadesuspicionofhis

orthodoxyseemirreverentandincredible.Butwhentheidentification

wasquestionedbythehistoricalcriticsoftheseventeenthcentury,

andthetraditioncompletelydispelled,thenthetermPseudo-Dionysius

begantobeheardandtoprevail,andcriticismuponitsorthodoxy

aroseinthelearnedschoolsinFrance.

LeQuien,inadissertationprefixedtotheworksofSt.John

Damascene,propoundstheformidableinquiry:NumPseudo-Dionysius

hreticusfuerit.[549]LeQuienisconvincedthatDionysiusemploys

languagewhichconfusestheDivineandtheHumaninourLord;failsto

distinguishaccuratelybetweenpersonandnature;andbetrays

unquestionablemonophysitetendencies.

Ontheotherhand,BernarddeRubeis,inhisDissertation,[550]says

thatLeQuienfailstodojusticetotheauthor-smeaning;andthat

Aquinasunderstoodtheauthorbetter,andthoughthimorthodox.

TheUniversityofParisdefendedtheAreopagite.TheUniversityof

Louvainagreed.TheJesuitseagerlyadvocatedhisorthodoxy.Lessius,

thecelebratedauthoroftheTreatiseontheDivinePerfections,

correspondingwithanotherJesuit,FatherLanssel,declaredthathe

hadreadtheAreopagitefrequently,andhadcarefullystudiedallhis

writings.Forthirty-sixyearsDionysiushadbeenhischosenpatron,

alwaysrememberedbyhimintheSacrificeoftheMass,withaprayer

tobepermittedtosharetheAreopagite-swisdomandspirit.[551]

WhatdisturbedLessiuswasthattheAreopagitehadnotbeenbetter

translated.InadequatetermshadbeenputintheLatinrenderingwhich

mighteasilyleadthereaderintoerror.Formanyinstancesofthis

mightbeproduced.FatherLanssel,however,iscompelledtoadmit

quitefranklythattheAreopagite-swritingscontaindifficulties

whichcannotbelaidtothechargeofhistranslators.St.Thomas

himselfhadsaidasmuch.

ThatMasteroftheSchoolmen,thattheologi?apex,whosolvedthe

hardestproblemsintheologymoreeasilythanAlexandercutthe

Gordianknot,didnothesitatetosaythatDionysiushabitually

sufferedfromobscurityofstyle.Thisobscuritywasnotduetolack

ofskill,buttothedeliberatedesignofconcealingtruthfromthe

ridiculeoftheprofane.Itwasalsoduetohisuseofplatonic

expressionswhichare.unfamiliartothemodernmind.Sometimesthe

Areopagiteis,intheopinionofSt.Thomas,tooconcise,wrappingtoo

muchmeaningintoasolitaryword.Sometimes,again,heerrs,the

oppositeway,bytheover-profusenessofhisutterances.Nevertheless,

thisprofusenessisnotreallysuperfluous,forthosewhocompletely

scrutinizeitbecomeawareofitssolidityanditsdepth.Thefactis,

addsFatherLanssel,asIsaacCasaubonasserted,theAeropagite

inventsnewwords,andunusualunheard-ofandstartlingexpressions.

TheConfessorMaximusadmittedthathisMasterobscuresthemeaningof

thesuperabundanceofhisphraseology.

WhenwecometothenineteenthcenturywefindtheTreatisesofthe

Areopagitecriticized,notonly,orchiefly,fortheirformandstyle,

butalsofortheirfundamentalprinciples.

TheSystemoftheAreopagitewassubjectedtoaverysearching

criticalanalysisbyFerdinandChristianBaur.(ChristlicheLehrevon

derDreieinigkeitandMenschwerdungGottes,1842;Bd.II.207-251.)

AccordingtoDionysius,asunderstoodbyBaur,Godistheabsolute

UnitywhichstandscontrastedwiththeMany.TheManydenotesthe

worldofconcretereality.DoubtlessthereisaprocessfromUnityto

Multiplicity,affirmationandnegation,butthisprocesstakesplace

solelyinthesubjectiveconsciousness.

How,then,asksBaur,canthisAreopagiteconceptionofDeitybe

reconciledwiththeChristianconception,withwhichitappearstobe

inobviouscontradiction?

TheAreopagitespeaksoftenofaTriad,anddwellsontheChurch-s

DoctrineoftheTrinity.Butthetermswhichinhissystemrepresent

theGodheadaresuchasthesuper-good,thesuper-divine,the

super-essential.Thesetermsrepresentanabstraction.Ifany

distinctionexists,thatdistinctioninnocaseexistswithinthe

Deity,butonlyintheactivitieswhichproceedfromGodasthe

super-essentialCause.Distinctionsexistinoursubjective

consciousness.Buttheyhavenoobjectivereality.Ifwecallthe

DivineMysteryGod,orLife,orEssence,orLight,orWord,weonly

meantherebytheinfluenceswhichemanatefromthatMystery.

InBaur-sopinion,therefore,theTrinitarianconception,asheldin

theTraditionoftheChurch,isinthesystemofDionysiusreducedto

littlemorethannames.

Baur-scriticismontheAreopagite-snotionofIncarnationisnotless

severe.

TheSystemofDionysiusallowsnodistinctiveandpeculiarIncarnation

atall.Itallowsnospecialandnewrelationships,butonlya

continualbecoming.TheIncarnationis,intheAreopagite-sview,

nothingmorethantheprocessfromUnitytoMultiplicity;whichis

essentialtoItsconceptionofDeity.IfDionysiusspeaksofthe

God-manasanindividual,thatiseitheramereconcessionto

Tradition,oralackofclearnessinitsownconception.Theunionof

GodwithanindividualsuchastheChristianTraditionpostulates

cannot,inBaur-sopinion,bereconciledwiththesystemofthe

Areopagite.

AsecondmodernopiniononthetheologicalteachingofDionysiusis

givenbythatsingularlyclearandscepticalFrenchman,Vacherot,in

hisHistoiredel-coled-Alexandrie,1851,TomeIII.pp.23ff.

VacherotconsidersthegroupoftreatisesascribedtoDionysiustobe

themostcuriousmonumentofneo-PlatonistinfluenceoverChristian

theology.PhilosophyaffirmsthatnegationsconcerningDeityaretrue

onconditionthattheyexpressnothingdefinite.Intheauthor-s

opinionTheologycannotreallygiveanypositiveinstruction.

DionysiusisunderstoodbyVacherottoteachthatmysticaltheologyis

thesuppressionofdefinitethought.ToknowGodwemustceaseto

thinkofHim.Thedevoutislostinamysticalobscurityofignorance.

NothingdefinitecaninrealitybesaidofDeity.

InVacherot-sopiniontheorthodoxyoftheAreopagiteismorethan

doubtful.

TheChristianconceptionpresentsthelivingpersonalself-conscious

God,CreatorandFatheroftheworld,ineternalinseparablerelation

withHisSonandHisSpirit,aTrinityinaccessibleinitself,but

manifesteddirectlyinIncarnation.

Butintheconceptionofthisneo-PlatonistthinkerDeityisremoved

toaninfinitedistancefromthehumansoul,andtheTrinityis

reducedtoamereabstraction.Weareherefarremovedfromthe

genuineChristiantheology.

DionysiusistoVacherotaneo-Platonistphilosopherindisguise,who

whilegoingovertoChristianityretainedhisphilosophicideaswhich

headroitlycombinedwiththeprinciplesofhisnewbelief.

AthirdmoderncriticofDionysiusistheLutherantheologian,Dorner.

DornerwasconcernedonlywiththebearingoftheAreopagite

principlesonthedoctrineofthePersonofChrist.[552]

InDorner-sopinionthemysticalChristologyoftheAreopagite"forms

animportantlinkofconnectionbetweenMonophysitismandthedoctrine

oftheChurch.""NotthatwemeantoaffirmthattheAreopagitewasa

declaredMonophysite;certainly,however,thathisentiremodeof

viewingtheworldandGodbelongtothisfamily."

WithregardtothedoctrineoftheTrinity,Dornerholdsthatonthe

principlesofDionysius"seeingthatGodistheOneWhoisatoncein

allandaboveall——yea,outweighsthenegationofthemanybythe

DivineUnity——allideaofdistincthypostasisinGodought

consistentlytoberenounced;intheSuper-EssentialGodeverthing

sinksdownintounitywithoutdistinctions.Muchissaid,indeed,of

theMany,alongwiththeOne;buttheTrinityinGodretainsmerelya

completelyprecariousposition."

Dorneradds:"TheresultasfarasChristologyisconcernedisvery

plain;afterlayingdownsuchpremises,itwasimpossibleforthe

Areopagitetojustify,eitheranthropologicallyortheologically,a

specificincarnationinoneindividual.Ifhetaughtitatall,itwas

becausehehadadopteditfromtheCreedsoftheChurch,andhewas

quiteunabletoputhimselfintoasincereandtruerelationtowards

it."

Tothesecriticismsmaybeaddedtheremarksofafourthmodern

writer,thistimefromthestandpointoftheRomanChurch.Bach,in

hisveryableHistoryofDogmaintheMiddleAges,saysthat,inthe

worksoftheAreopagite,Christisfrequentlytreatedinsoidealistic

afashionthattheconcretepersonalityoftheGod-manisdriveninto

theshade.ThemysticismofDionysiusisnotfoundedonthehistorical

personofChrist,norontheworkofRedemptionasafactonce

actualizedintime.

HeremaybeaddedacriticismonDionysiusfromaBishopofthe

EnglishChurch.BishopWestcottwrote——

"Many,perhaps,willbesurprisedthatsuchaschemeofChristianity

asDionysiushassketchedshouldevenbereckonedChristianatall."

[553]Dr.WestcottwentontosayoftheAreopagite-sprinciples:"It

mustbefranklyadmittedthattheybeartheimpressnotonlyofa

particularageandschool,butalsoofaparticularman,whichisnot

whollyofaChristiantype."Andagainelsewhere"verymuchofthe

systemwasfaultyanddefective."

InclosingthisshortsurveyoftheplaceofDionysiusinthehistory

ofreligiousthoughtitisevidentenoughthatweareconfrontedwith

anexceptionalfigureofunusualascendancy.Heisnotmadeless

perplexingbythevarietyofestimatesformeduponhistheologybymen

ofdifferentschoolsandofmarkedability.Thestudentmustbeleft

todrawhisownconclusions.Butifthoseconclusionsaretobe

correctlydrawnhemusthavebeforehismind,atleastinoutlines,

thefactoftheAreopagite-shistoricinfluence.

ThegeneralimpressionleftuponthemindbytheAreopagite-scritics

isthattheauthor-sstrengthconsistedinhiscombinationof

philosophywithmysticism;butthathewasfarmorestrongasa

philosophicthinkerthanhewasasaChristiantheologian;and,that

inhiseffortstoreconcileChristianitywithneo-Platonismitisthe

philosophywhichprevails,notwithoutseriousresultstothetheology

oftheChurch.Hisgreatestadmirersappeartohaveemployedhimwith

discretion;tohavebalancedhisstatementswithmoreproportion,and

tohavereadhiminthelightofstrongCatholicpresuppositionswhich

tosomeextentneutralizedhisover-emphasis,andsupplementedhis

omissions.Itisaninterestingspeculationforthetheological

studentwhatthepositionofthesewritingswouldhavebeeniftheir

authorhadneverbeenidentifiedwiththediscipleofSt.Paul.

_________________________________________________________________

[543]SeeHefele,Conciliengeschichte,Bd.III.196.

[544]Cf.Inge,ThePhilosophyofPlotinus,II.112.

[545]Cf.Inge,ThePhilosophyofPlotinus,II.115.

[546]DeFideOrthodoxa,Bk.I.ch.xii.

[547]Vacherot-sHistoireCritiquedel-coled-Alexandrie,III.40,

1851.

[548]SeeParmaeditionofSt.Thomas,Tom.1V.Opusculumvii.pp.

259-405.

[549]Migne,Patrol.Grc.,Tom.XCIV.i.281.

[550]SeealsotheParmaeditionofSt.Thomas,Tom.XV.430ff.,

wherethisDissertationisprinted.

[551]Migne,Patrol.Grc.,Tom.IV.1002.

[552]Dorner,DoctrineofthePersonofChrist,Div.II.i.157ff.

[553]Westcott,ReligiousThoughtintheWest,p.188.